Stem  f^e  £{6rari5  of 

(profesBor  n3?iffi<:im  J^^^^S  (Breen 

QBequeaf^e^  fig  ^im  fo 
f  ^e  &i6rari5  of 

(Princeton  t^eofogtcaf  ^eminarj? 


THE 


WOEKS 


OF 


JOIO    OWEN,    D.D, 


EDITED 

BY    THE    REV.   WILLIAM   H.   GOOLD,   EDINBURGH, 

AND 

KEV.  CHARLES  W.  QUICK,  PHILADELPHIA. 


YOL.    XYI. 

AN    EXPOSITION    OF    THE    EPISTLE    TO    THE    HEBREWS. 

WITH 

PHELIMINARY    EXERCITATIONS. 


GRACE       BE       WITH        ALL       THEM        WHO        LOVE       THE       LORD       JESP8 
CHRIST       IN       SINCERITY." EPH.       vi.       24. 


OFFICE     FOR    THE     SALE     OP 

THE    LEIGHTON    PUBLICATIONS, 

1225    SANSOM    STREET, 

PHIL  A  DELPHI  A. 

18  69. 


"take    heed    unto    thyself,    and    unto    the 
doctrine;    continue    in    them:    for    in    doing 

THIS      thou       SHALT      BOTH      SAVE       THYSELF,      AND 

THEM      THAT     HEAR      THEE." 

.',     Timothy,     iv.     16. 


This  edition  of  the  Works  of  Owen  will  consist  of  seventeen 
volumes.  The  first  seven  volumes  will  be  the  same  as  the  cor- 
responding volumes  of  the  London  and  the  Edinburgh  edition 
of  the  Eev.  W.  H.  Goold,  D.D.,  1850.  The  eighth  will  be 
identical  with  the  eleventh  volume  of  that  edition.  The  ninth 
volume  Avill  be  compiled  from  the  ninth,  tenth,  and  sixteenth 
volumes  of  the  same  edition.  Volumes  tenth  to  the  sixteenth 
will  contain  Owen's  exposition  of  the  Epistle  of  St.  Paul  to  the 
Hebrews,  according  to  the  edition  of  Dr.  Goold.  A^olume  seven- 
teen will  contain  an  index  to  the  whole  series  taken  from  Dr. 
Goold's  index  as  far  as  applicable,  and  embracing  references  tc 
the  matter  contained  in  the  Exposition  of  the  Epistle  to  the 
Hebrews. 

OOI^TEl^TS. 

Vol.  I.   Life  of  Dr.  Owen,  by  Rev.  Dr.  Andrew  Thomson. 

1.  On  the  Person  of  Christ. 

2.  Meditations  and  Discourses  on  the  Glory  of  Christ. 

3.  Meditations  and  Discourses  on  the  Glory  of  Christ  applied  to 

Sinners  and  Saints. 

4.  Two  Short  Catechisms. 

"     II.    1.  On  Communion  with  God. 

2.  Vindication  of  the  Preceding  Discourse. 

3.  Vindication  of  the  Doctrine  of  the  Trinity. 

"  III.  Discourse  on  the  Holy  Spirit ;  His  Name,  Nature,  Personality, 
Dispensation,  Operations,  and  Effects— His  Work  in  the  Old 
and  New  Creation  explained,  and  the  Doctrines  Vindicated. 
The  Nature  and  Necessity  of  Gospel  Holiness  :  the  difference 
between  Grace  and  Morality,  or  a  Spiritual  Life  unto  God  in 
Evangelical  Obedience,  and  a  course  of  Moral  Virtues, 
stated  and  declared. 

*'   IV.  1.  The  Reason  of  Faith. 

2.  Causes,  AVays,  and  Means,  of  understanding  the  Mind  of 

God,  as  revealed  in  His  Word,  with  assurance  therein. 
And  a  declaration  of  the  perspicuity  of  the  Scriptures, 
with  the  external  means  of  the  interpretation  of  them. 

3.  On  the  Work  of  tJie  Holy  Spirit,  in  Prayer :  with  a  brief 

inquiry  into  the  nature  and  use  of  Mental  Prayer  and 
Forms. 

4.  Of  the  Holy  Spirit  and  His  Work,  as  a  Comforter  and  as  the 

Author  of  Spiritual  Gifts. 

(3) 


4  CONTENTS. 

Vol.     V.  1.  The  doctrine  of  Justification  by  Faith. 

2.  Evidences  of  the  Faith  of  God's  Elect. 

"      VI.  1.  On  the  Mortification  of  Sin. 

2.  On  Temptation. 

3.  On  Indwelling  Sin  in  Believers. 

4.  Exposition  of  Psalm  CXXX. 

"     VII.  1.  On  the  Nature  and  Causes  of  Apostasy,  and  the  Punish- 
ment of  Apostates. 

2.  On  Spiritual  Mindedness 

3.  On  the  dominion  of  Sin  and  Grace. 

"  VIII.  The  Doctrine  of  the  Saints'  Perseverance  explained  and  con- 
firmed. 
"       IX.  Miscellaneous  Works,  Treatises,  and  Sermons. 

1.  The  Divine  Original  and  Plenary  Inspiration  of  the  Scrip* 

tures. 

2.  On  the  Death  of  Christ. 

3.  Posthumous  and  Sacramental  Discourses. 
"         X.  Exercitations  on  the  Epistle  to  the  Hebrews. 

1.  Concerning  the  Epistle  itself. 

2.  Concerning  the  Messiah. 

3.  Concerning  the  Institutions  of  the  Jewish  Church  referred 

to  in  the  Epistle. 

"       XI.  Exercitations  continued. 

1.  Concerning  the  Sacramental  Office  of  Christ. 

2.  Concerning  a  Day  of  Sacred  Kest. 

3.  Summary  of  Observations,  drawn  from  the  Exposition  of 

the  Epistle. 
«'    XII.— XVI.  An  Exposition  of  the  Epistle  to  the  Hebrews. 
"    XVII.  An  Index  to  the  whole  Series. 


A^  EXPOSITION 


EPISTLE  TO  THE  HEBREWS. 


CHAPTER  XL 

The  general  nature  of  this  epistle,  as  unto  the  kind  of  writing,  is 
parenetical  or  hortatory;  which  is  taken  from  its  end  and  design. 
And  the  exhortation  proposed  is  unto  constancy  and  perseverance 
in  the  faith  of  the  Lord  Jesus  Christ  and  profession  of  the  gospel, 
against  temptations  and  persecutions.  Both  these  the  Hebrews  had 
to  conflict  withal  in  their  profession;  the  one  from  the  Judaical 
church-state  itself;  the  other  from  the  members  of  it.  Their  temp- 
tations to  draw  back  and  forsake  their  profession,  arose  from  the 
consideration  of  the  Judaical  church-state  and  Mosaical  ordinances 
of  wor^ip,  which  they  were  called  unto  a  relinquishment  of  by  the 
gospel.  The  divine  institution  of  that  state,  with  its  worship;  the 
solemnity  of  the  covenant  whereon  it  was  estabUshed;  the  glory  of 
its  priesthood,  sacrifices,  and  other  divine  ordinances  (as  Rom. 
ix.  4),  with  their  efficacy  for  acceptance  with  God;  were  continually 
proposed  unto  them  and  pressed  on  them,  to  allure  and  draw  them 
off  from  the  gospel.  And  the  trial  was  very  great,  after  the  incon- 
sistency of  the  two  states  was  made  manifest.  This  gave  occasion 
unto  the  whole  doctrinal  part  of  the  epistle,  whose  exposition,  by 
divine  grace  and  assistance,  we  have  passed  through.  For  therein 
declaring  the  nature,  use,  end,  and  signification,  of  all  divine  insti- 
tutions under  the  old  testament,  and  allowing  unto  them  all  the 
glory  and  efficacy  which  they  could  pretend  unto,  he  evidently  de- 
clares, from  the  Scripture  itself,  that  the  state  of  the  gospel-church, 
in  its  high  priest,  sacrifice,  covenant,  worship,  privileges^  and  efii- 
cacy,  is  incomparably  to  be  preferred  above  that  of  the  old  testa- 
ment; yea,  that  all  the  excellency  and  glory  of  that  state,  and  all 
that  belonged  unto  it,  consisted  only  in  the  representation  that  was 
made  thereby  of  the  greater  glory  of  Christ  and  the  gospel,  witiiout 


4  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

which  they  were  of  no  use,  and  therefore  ruinous  or  pernicious  to  be 
persisted  in. 

After  he  hath  fixed  their  minds  in  the  truth,  and  armed  theno 
against  tlie  temptations  which  they  were  continually  exposed  unto, 
the  apostle  proceeds  to  the  second  means  whereby  their  steadiness 
and  constancy  in  the  profession  of  the  gospel,  which  he  exhorted 
them  unto,  was  already  assaulted,  and  was  yet  like  to  be  so  with 
greater  force  and  fury;  and  this  was  from  the  opposition  which  be- 
fell them,  and  persecutions  of  all  sorts  that  they  did  and  were  like 
to  undergo,  for  their  faith  in  Christ  Jesus,  with  the  profession  thereof 
and  observance  of  the  holy  worship  ordained  in  the  gospel.  This 
they  met  withal  from  the  obstinate  members  of  the  Jewish  church, 
as  they  did  the  other  from  the  state  of  that  church  itself 

An  account  hereof  the  apostle  enters  upon  in  the  close  of  the 
foregoing  chapter;  and  withal  declares  unto  them  the  only  way  and 
means,  on  their  part,  whereby  they  may  be  preserved  and  kept  con- 
stant unto  their  profession,  notwithstanding  all  the  evils  that  might 
befall  them  therein;  and  this  is  by  faith  alone.  From  their  temp' 
tations  they  were  delivered  by  the  doctrine  of  truth;  and  from  the 
opposition  made  unto  them,  hy  faith  in  exercise. 

But  whereas  they  were  things  grievous  and  dreadful  that  were 
like  to  befall  them,  which  would  at  length  probably  arise  to  blood, 
or  the  loss  of  their  lives,  chap.  xii.  4,  it  was  necessary  to  know  what 
this  faith  is,  and  what  evidence  can  be  produced  to  prove  that  it  is 
able  to  effect  this  great  work  of  preserving  the  souls  of  men  in 
the  profession  of  the  truth  under  bloody  and  destructive  persecu- 
tions. 

To  comply  with  and  give  satisfaction  on  this  necessary  inquiry, 
the  apostle  in  this  whole  chapter  diverts  to  give  a  description  or 
declaration  of  faith  in  general,  whence  it  is  meet  and  suited  to  pro- 
duce that  effect  in  the  minds  of  believers;  as  also,  to  confirm  by 
instances,  tliat  it  had  formerly,  even  from  the  beginning  of  the  world, 
wrought  effects  of  the  same  nature,  or  those  which  in  greatness  and 
glory  were  pnrallel  thereunto.  And  hereon  he  takes  advantage,  ac- 
cording unto  his  constant  method  in  this  epistle,  to  make  a  full 
transition  unto  the  hortatory  part  of  the  epistle,  which  gives  life  unto 
the  whole;  and  which  he  made  provision  for,  and  some  entrance 
into,  chap.  x.  19,  as  hath  been  declared. 

And  that  this  is  the  design  of  the  apostle,  is  evident  beyond  con- 
tradiction, in  the  inference  which  he  makes  from  his  whole  discourse 
hereon,  with  the  exhortation  he  presseth  from  it,  in  the  beginning  of 
the  next  cliapter,  verses  1-3,  "  Wherefore  seeing  we  also  are  com- 
passed abcuit  with  so  great  a  cloud  of  witnesses,  let  us  lay  aside  every 
weight,  and  the  sin  which  doth  so  easily  beset  us,  and  let  us  ruu 
with  patience  the  race  that  is  set  before  us,  looking  unto  Jesus,  the 


VER.  1.J  EPISTLE  TO  THE  HEBREWS.  "     5 

author  and  finisher  of  our  faith;  who  for  the  joy  that  wa's  set  before 
him  endured  the  cross,  despising  the  shame,  and  is  set  down  at  the 
right  hand  of  the  throne  of  God.  For  consider  him  that  endured 
such  contradiction  of  sinners  against  himself,  lest  ye  be  wearied,  and 
faint  in  your  minds,"  etc.  This  is  that  which  he  designed  to  effect 
in  their  mind  by  his  discourse  of  the  nature  of  faith,  and  the  instances 
given  of  its  efficacy.  The  principal  way  whereby  faith  worketh  in 
this  case,  of  encountering  the  difficulties  which  lie  in  the  way  of 
constancy  in  profession  unto  the  end,  is  patience  preserving  the  soul 
from  fainting  and  weariness.  This  he  had  before  proposed  in  the 
example  of  Abraham,  chap.  vi.  15;  whereof  see  the  exposition. 

This  being  the  design  of  the  apostle,  the  missing  of  it  hath  caused 
sundry  contests  among  expositors  and  others  about  the  nature  of 
justifying  faith,  which  is  not  here  at  all  spoken  unto.  For  the 
apostle  treats  not  in  this  place  of  justification,  or  of  faith  as  justify- 
ing, or  of  its  interest  in  justification ;  but  of  its  efficacy  and  opera- 
tion in  them  that  are  justified,  with  respect  unto  constancy  and 
perseverance  in  their  profession,  notwithstanding  the  difficulties 
which  they  have  to  conflict  withal;  in  the  same  way  as  it  is  treated 
of  James  ii. 

The  instances  which  he  chooseth  out  unto  this  purpose,  in  a  long 
season  and  tract  of  time,  even  from  the  beginning  of  the  world  unto 
the  end  of  the  church-state  under  the  old  testament,  about  the  space 
of  four  thousand  years,  as  unto  the  variety  of  their  seasons,  the  dis- 
tinct nature  of  the  duties,  and  the  effects  expressed  in  them,  with 
their  influence  into  his  present  argument  and  exhortation,  shall,  God 
willing,  be  considered  in  our  progress. 

This  only  we  may  observe  in  general,  that  it  is  faith  alone  which, 
from  the  beginning  of  the  world,  in  all  ages,  under  all  dispensations 
of  divine  grace,  and  all  alterations  in  the  church-state  and  worship, 
hath  been  the  only  principle  in  the  church  of  living  unto  God,  of 
obtaining  the  promises,  of  inheriting  life  eternal;  and  doth  continue 
so  to  be  unto  the  consummation  of  all  things.  For  the  recording 
here  of  what  it  hath  done,  is  only  to  evidence  what  yet  it  will  con- 
tinue to  do.  Faith  can  do  all  things  that  belong  unto  the  life  of 
God;  and  without  it  nothing  can  be  done.  Spiritual  life  is  by 
faith,  Gal.  ii.  20;  and  victory,  1  John  v.  4;  and  perseverance,  1  Pet. 
i.  5 ;  and  salvation,  Eph.  ii.  8,  1  Pet.  i.  9 :  and  so  they  were  from 
the  beginning. 

Verse  1. 

The  first  verse  gives  such  a  description  of  the  nature  of  faith,  as 
evidenceth  its  fitness  and  meetness  unto  the  eftectiug  of  the  great 
work  assigned  unto  it,  namely,  the  preservation  of  believers  in  the 
profession  of  the  gospel  with  constancy  and  perseverance. 


6  AN  EXPOSITION  OF  THE  [CHAP.  XL 

Ver.  1. — ""Eari  5«  mang  I'k'jriZ^ofj.svuv  v'Trodraeig,  irpayiMaruv  'iXiyyog  ou 

The  Vulgar  translation  placeth  the  comma  after  vpa.y^cnuv ;  "  sperandarum  sub- 
stantia rerum,"  excluding  "rerum"  from  the  last  clause.  Both  i'hTri^ofiiuau  and 
(iMTTo/^ivuv  being  of  the  neuter  gender,  may  either  of  them  agree  with  Trpxy/^ocTuv, 
and  the  other  be  used  absolutely.     "  Sperandorum ;"  that  is,  "  quie  sperantur." 

'"[viarttdig.  " Substantia,"  Vulg.  Lat.  So  we,  "the  substance;"  Beza,  "illud 
quo  subsistunt;"  others,  "id  quo  extant;"  that  whereby  things  hoped  for  exist 
or  subsist.  Syr.,  ^}','?;°^  VH?  "jtll  i;"  ^'?  ^'^f^t^  T^T''*""!  TT^  ^?  ^?:f ,  "a  per- 
suasion of  the  things  that  are  in  hope,  as  if  they  were  unto  them  in  effect;'* 
which  goes  a  great  way  towards  the  true  exposition  of  the  words. 

"ET^iyx^^-  Vulg-  Lat'j  "argumentum  illud  quod  demonstrat ;"  or  "quae  demon- 
strat;"  "  that  which  doth  evidently  prove  or  declare."  Syr.,  ''J^,.?,  "  the  revelation 
of  things  that  are  not  seen." 

'  Tx-oo-T«(7/s-  is  a  word  not  used  in  the  Scripture,  but  2  Cor.  ix.  4,  xi.  17,  and 
in  this  epistle,  wherein  it  three  times  occurs.  In  the  first  it  is  applied  to  express 
a  distinct  manner  of  subsistence  in  the  divine  nature,  chap.  i.  3;  in  the  second,  a 
firm  persuasion  of  the  truth,  supporting  our  souls  in  the  profession  of  it,  chap, 
iii.  14.  See  the  exposition  of  those  places.  Here  we  render  it  substance.  More 
properly  it  is  a  real  subsistence:  T«v  ev  dipt  (p»vrcc(rfiix.r6jv,  t»  ft,iv  Int  xxr  tfi- 
(pctaiv,  T«  Vi  Kaff  v-Troarctaiv,  Aristot.  de  Mundo; — "  Of  the  things  that  are  seen 
in  the  air,  some  have  only  an  appearance,  others  have  the  real  subsistence"  of 
nature;  are  really  subsistent,  in  contradiction  unto  appearing  phantasms.  As 
it  is  applied  to  signify  a  quality  in  the  minds  of  men,  it  denotes  confidence,  or 
presence  of  mind  without  fear,  as  in  the  places  above,  2  Cor.  ix.  4,  xi.  17.  Poly- 
bius  of  Codes,  Ov)(,  ovra  tyi»  ivvxiaiv,  ag  tviv  vvoaroiatv  otiiTov,  etc.; — "  They  won- 
dered not  so  much  at  his  strength,  as  his  boldness,  courage,  confidence."  The 
first  sense  is  proper  to  this  place ;  whence  it  is  rendered  by  many,  "  that  whereby 
they  exist,"  And  the  sense  of  the  place  is  well  expressed  in  the  Greek  scholiast: 
Ettj/O'^  ya.p  Ttx.  h  ihTnaiv  oLvvTroarccroc  iariu  ug  riu;  fivj  vxpot/rx,  ^  -Triarig  omioc  rt; 
uiiTcov  Kcii  UTToaTccai;  yimrat,  dvcci  uvzoi  x,cci  Tcupfiveti  rpoTrov  riuoi  TrxpoKTKevci^ovaoi' 
— "Whereas  things  that  are  in  hope  only  have  no  subsistence  of  their  own,  as  being 
not  present;  faith  becomes  the  subsistence  of  them,  making  tliem  to  be  present 
after  a  certain  manner," 

I  shall  retain  in  the  translation  the  word  "substance,"  as  it  is  opposed  unto 
that  w  hich  hath  no  real  being  or  subsistence,  but  is  only  an  appearance  of  things, 

'FMypcog  is  usually  a  "conviction"  accompanied  with  a  reproof ;  "redargutio:" 
and  so  the  verb  is  commonly  used  in  the  New  Testament;  as  the  noun  also: 
Matt,  xviii.  15;  Luke  iii.  19;  John  iii.  20,  viii.  4G,  xvi.  8;  1  Cor.  xiv.  24;  Eph, 
V.  11,  13;  1  Tim.  v.  20j  Tit.  i.  9,  13;  2  Tim.  iii.  16.  Sometimes  it  is  taken 
absolutely,  as  ccttoQu^i;,  a  "  demonstration,"  a  convincing,  undeniable  proof  and 
evidence:  that  which  makes  evident.  Syr.,  "the  revelation;"  the  way  or  means 
whereby  they  are  made  known.' 

*  Exposition.— Griesbach  and  Knapp  adopt  the  following  punctuation  of 
Ileb.  xi.  1:  Eart  oe  ^iW/j,  thTci^of^huu  virooraaig,  etc.:  which  is  probably  cor- 
rect; for  the  following  verses,  to  which  the  first  is  an  introduction,  do  not  "point 
out  the  evidence  of  the  'Triarig,  but  its  existence  (together  with  its  Idissful  conse- 
quences), in  the  holiest  men  of  the  Old  Testament  history.  Besides,  yap,  in 
verse  2,  would  be  wholly  superfluous,  if  we  translated,  wit'h  most  interpreters, 
•'  Faith  is  the  suliS.ance"  or  "evidence."  Punctuated  as  above,  the  whole  is  con- 
sistent, and  the  parts  well  connected:  thus,  "There  is  a  faith,"  a  "confilence," 
etc  ;  "for  by  it  the  elders  ohtained  a  good  report."  It  should  not  be  overlooked 
th.tt  'iazi  stands  in  the  be-innnig  of  the  verse;  tliough  this  in  itself  is  by  no  me.ms 
decisive.  —  Winer.  Henry  Stephens  quotes  this  verse  with  the  punctuation  which 
is  commended  by  Winer.     See  his  Thesaurus. — Ed. 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  7 

Ver.  1. — ^ovr  faith  is  the  substance  of  things  hoped  for, 
the  evidence  of  things  not  seen. 

First,  The  respect  and  connection  of  these  words  unto  the  pre- 
ceding discourse  is  in  the  particle  Bb,  which  we  render 
"now:"  for  it  is  not  adversative  or  exceptive  in  this 
place,  as  it  is  usually,  but  illative,  denoting  the  introduction  of  a 
further  confirmation  of  what  was  before  declared :  '  That  is,  faith 
will  do  and  effect  what  is  ascribed  unto  it,  in  the  preservation  of 
your  souls  in  the  life  of  God,  and  constancy  in  profession;  for  "it 
is  the  substance,"  etc/  The  observation  of  the  design  of  the  apostle 
dischargeth  all  the  disputes  of  expositors  on  this  place  about  the 
nature  and  definition  of  faith,  seeing  he  describes  only  one  property 
of  it,  with  respect  unto  a  peculiar  end,  as  was  said  before. 

Secondly,  The  subject  spoken  of  is  "faith,"  that  faith  whereby 
the  just  doth  live;  that  is,  faith  divine,  supernatural, 
justifying,  and  saving, — the  faith  of  God's  elect,  the  faith 
that  is  not  of  ourselves,  that  is  of  the  operation  of  God,  wherewith 
all  true  believers  are  endowed  from  above.  It  is  therefore  justifying 
faith  that  the  apostle  here  speaks  concerning;  but  he  speaks  not  of  it 
as  justifying,  but  as  it  is  effectually  useful  in  our  whole  life  unto 
God,  especially  as  unto  constancy  and  perseverance  in  profession. 

Thirdly,  Unto  this  faith  two  things  are  ascribed:  1.  That  it  is 
"  the  substance  of  things  hoped  for."  2.  That  it  is  "  the  evidence 
of  things  not  seen."     And, — 

1.  We  must  first  inquire  what  are  these  things;  and  then  what 
are  the  acts  of  faith  with  respect  unto  them. 

These  things  for  the  substance  of  them  are  the  same,  the  same 
<!rpdy/j,a.Ta;  but  they  are  proposed  under  various  considerations.  For, 
that  they  may  be  useful  unto  us  as  they  are  hoped  for,  tbey  are  to 
have  a  present  subsistence  given  unto  them ;  as  they  are  unseen, 
they  are  to  be  made  evident:  both  which  are  done  by  faith. 

(1.)  "  Things  hoped  for,"  in  general,  are  things  good,  promised, 
future,   expected  on  unfailing  grounds.      The   things,  , 

therefore,  here  intended  as  "hoped  for,  are  all  the 
things  that  are  divinely  promised  unto  them  that  believe, — all 
things  of  present  grace  and  future  glory.  For  even  the  things  of 
present  grace  are  the  objects  of  hope:  [l.J  With  respect  unto  the 
degrees  and  measures  of  our  participation  of  them.  Believers  live 
in  the  hope  of  increase  of  grace,  because  it  is  promised.  [2.]  Abso- 
lutely, as  unto  the  grace  of  perseverance  in  grace,  which  is  future 
until  its  full  accomplishment.  As  unto  the  things  of  future  glory. 
Bee  what  hath  been  discoursed  on  chap.  vi.  19,  20,  viii.  5, 

All  these  things,  as  they  are  promised,  and  so  far  as  they  are  so, 
are  the  objects  of  our  hope.  And  that  the  good  things  of  the  pro- 
mises are  the   things  here  intended,  the  apostle  dtclares  in  his 


8  AN  EXPOSITION  OF  THE  [CHAP.  XT. 

ensuing  discourse,  where  he  makes  the  end  and  effect  of  the  faith 
which  he  doth  so  commend  to  be  the  enjoyment  of  the  promises. 
Hope  in  God  for  these  things,  to  be  received  in  their  appointed  sea- 
son, is  the  great  support  of  believers  under  all  their  trials,  in  the 
whole  course  of  their  profession,  temptations,  obedience,  and  suffer- 
ings. "  We  are  saved  by  hope,"  Rom.  viii.  24.  But  yet  I  will  not 
say  that  "things  hoped  for"  and  "  things  unseen  "  are  absolutely 
tlie  same;  so  as  that  there  should  be  nothing  hoped  for  but  what  is 
unseen,  which  is  true;  nor  any  thing  unseen  but  what 

0  fixivi-  -g  },Qpgj  fgj.  ^vhich  is  not  so:  for  there  are  thiDgs 
which  are  the  objects  of  faith  which  are  unseen  and 
yet  not  hoped  for, — such  is  the  creation  of  the  world,  wherein  the 
apostle  gives  an  instance  in  the  first  place.  But  generally  they  are 
things  of  the  same  nature  that  are  intended,  whereunto  faith  gives 
present  subsistence  as  they  are  real,  and  evidence  as  they  are  true. 

But  still  these  things  as  hoped  for  are  future,  not  yet  in  them- 
selves enjoyed;  and  so,  although  hope  comprises  in  it  trust,  confi- 
dence, and  an  assured  expectation,  giving  great  supportment  unto 
the  soul,  yet  the  influence  of  things  hoped  for  into  our  comfort  and 
stability  is  weakened  somewhat  by  their  absence  and  distance. 

This  is  that  which  faith  supplies;  it  gives  those  things  hoped  for, 
and  as  they  are  hoped  for,  a  real  subsistence  in  the 
minds  and  souls  of  them  that  do  believe:  and  this  is 
the  sense  of  the  words.  Rome  would  have  iimoraaig  in  this  place  to 
be  "confidence  in  expectation  ;"  which  is  hope,  and  not  faith.  Some 
render  it  the  "principle,"  or  foundation;  which  neither  expresseth 
the  sense  of  the  word  nor  reacheth  the  scope  of  the  place.  But  this 
sense  of  it  is  that  which  both  the  best  translators  and  the  ancient 
expositors  give  countenance  unto:  "Illud  ex  quo  subsistuut,  extant." 
Faith  is  that  whereby  they  do  subsist.  And  where  do  they  so  sub- 
sist as  if  they  were  actually  in  effect,  whilst  they  are  yet  hoped  for? 
"In  them,"  saith  the  Syriac  translation;  that  is,  in  them  that  do 
believe.  "  Faith  is  the  essence  of  these  things,  and  their  subsistence, 
causing  them  to  be,  and  to  be  present,  because  it  l)elieves  them,"  saith 
CEcumenius.  And  Theophylact  to  the  same  purpose,  "  Faith  is  the 
essence  of  those  things  which  yet  are  not;  the  subsistence  of  those 
which  in  themselves  do  not  yet  subsist."  And  yet  more  plainly  in 
the  scholiast  before  recited:  or,  it  is  the  substance  or  subsistence  of 
those  things,  that  is,  metonymically  or  instruineiitally,  in  that  it  is 
the  cause  and  means  giving  them  a  subsistence.  But  how  this  is 
done  hath  not  been  declared.  This,  therefore,  is  that  which  we 
must  briefly  inquire  into. 

(2.)  There  are  several  things  whereby  faith  gives  a  present  sub- 
sistence unto  things  future,  and  so  hoped  for: — 

[1.]  By  mixing  itself  with  the  promises  wherein  they  are  con- 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  9 

tained.  Divine  promises  do  not  only  declare  the  good  things  pro- 
mised,—namely,  that  there  are  such  things  which  God  will  "bestow 
on  believers, — but  they  contain  them  by  virtue  of  divine  institution. 
Hence  are  they  called  "  the  breasts  of  consolations,"  Isa.  Ixvi.  1 1 , 
as  those  which  contain  the  refreshment  which  they  exhibit  and 
convey.  They  are  the  treasury  wherein  God  hath  laid  them  up. 
Hence  to  "  receive  a  promise,"  is  to  receive  the  things  promised 
which  are  contained  in  it,  and  exhibited  by  it,  2  Cor.  v.  1 ;  2  Pet 
i.  4  Now  faith  mixeth  and  incorporateth  itself  with  the  word  of 
promise,  Heb.  iv.  2.  See  the  exposition  of  it.  Hereby  what  is  in 
the  word  it  makes  its  own,  and  so  the  things  themselves  believed 
are  enjoyed;  which  is  their  subsistence  in  us. 

[2.]  By  giving  unto  the  soul  a  taste  of  their  goodness,  yea,  making 
them  the  food  theieof ;  which  they  cannot  be  unless  tliey  are  really 
present  unto  it.  We  do  by  it,  not  only  "  taste  that  the  Lord  is 
gracious,"  1  Pet.  ii.  3, — that  is,  have  an  experience  of  the  grace  of 
God  in  the  sweetness  and  goodness  of  the  things  he  hath  promised 
and  doth  bestow, — but  the  word  itself  is  the  meat,  the  food,  the 
milk  and  strong  meat  of  believers;  because  it  doth  really  exhibit 
unto  their  iaith  the  goodness,  sweetness,  and  nourishing  virtue  of 
spiritual  things.  They  feed  on  them,  and  they  incorporate  with 
them;  which  is  their  present  subsistence. 

[3.]  It  gives  an  experience  of  their  poiver,  as  unto  all  the  ends 
which  they  are  promised  for.  Their  use  and  end  in  general  is  to 
change  and  transform  the  whole  soul  into  the  image  of  God,  by  a 
conformity  unto  Jesus  Christ,  the  first-born.  This  we  lost  by  sin, 
and  this  the  good  things  of  the  promise  do  restore  us  unto,  Eph.  iv, 
20-24.  It  is  not  truth  merely  as  truth,  but  truth  as  conveying  the 
things  contained  in  it  into  the  soul,  that  is  powerfully  operative 
unto  this  end.  Truth,  faith,  and  grace,  being  all  united  in  one 
living,  operative  principle  in  the  soul,  give  the  things  hoped  for  a 
subsistence  therein.  Tliis  is  an  eminent  way  of  faith's  giving  a 
subsistence  unto  things  hoped  for,  in  the  souls  of  believers.  Where 
this  is  not,  they  are  unto  men  as  clouds  afar  off,  which  yield  them 
no  refreshing  showers.  Expectations  of  things  hoped  for,  when  they 
are  not  in  this  power  and  efficacy  brought  by  faith  into  the  soul,  are 
ruinous  self-deceivings.  To  have  a  subsistence  in  us,  is  to  al)ide  in 
us  in  their  power  and  efficacy  unto  all  the  ends  of  our  spiritual  life. 
See  Eph.  iii.  16-19. 

[4.]  It  really  communicates  unto  u%  or  we  do  receive  by  it,  the 
first-fruits  of  them  all.  They  are  present  and  do  subsist,  even  the 
greatest,  most  glorious  and  heavenly  of  them,  in  believers,  in  their 
first-fruits.  These  first-fruits  are  the  Spirit  as  a  Spirit  of  grace, 
sanctification,  supplication,  and  consolation,  Rom.  viii.  23.  Fur  he 
is  the  seal,  the  earnest,  and  the  pledge,  of  present  grace  and  future 


10  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

glory,  of  all  the  good  things  hoped  for,  2  Cor.  i.  22.  This  Spirit  we 
receive  by  faith.  The  world  cannot  receive  him,  John  xiv.  17;  the 
law  could  not  give  him.  Gal.  iii.  2.  And  wherever  he  is,  there  is 
an  i'zosTaffig,  a  present  subsistence  of  all  things  hoped  for,  namely,  in 
their  beginning,  assurance,  and  benefit. 

[5.]   It  doth  it  by  giving  a  representation  of  their  beauty  and 
glory  unto  the  minds  of  them  that  believe,  whereby  they  behold 
them  as  if  they  were  present.     So  Abraham  by  faith  saw  the  day 
of  Christ,  and  rejoiced;  and  the  saints  under  the  old  testament  sawj 
the  King  in  his  beauty,  2  Cor.  iii.  18,  iv.  6. 

In  these  ways,  and  by  these  means,  "faith  is  the  substance  of 
things  hoped  for;"  and, — 

Obs.  I.  No  faith  will  carry  us  through  the  difficulties  of  our  pro- 
fession, from  oppositions  within  and  without,  giving  us  constancy 
and  perseverance  therein  unto  the  end,  but  that  only  which  gives 
the  good  things  hoped  for  a  real  subsistence  in  our  minds  and  souls. 
— But  when,  by  mixing  itself  with  the  promise,  which  is  the  foun- 
dation of  hope,  (for  to  hope  for  any  thing  but  what  is  promised,  is 
to  deceive  ourselves,)  it  gives  us  a  taste  of  their  goodness,  an  expe- 
rience of  their  power,  the  inhabitation  of  their  first-fruits,  and  a 
view  of  their  glory,  it  will  infallibly  effect  this  blessed  end. 

2,  It  is  said  in  the  description  of  this  faith,  that  it  is  "the  evi- 
dence of  things  not  seen."  And  we  must  inquire,  (1.)  What  are 
the  things  that  are  not  seen;  (2.)  How  faith  is  the  evidence  of 
them;  (o.)  How  it  conduceth,  in  its  being  so,  unto  patience,  con- 
stancy, and  perseverance  in  profession. 

(1.)  By  "  things  not  seen,"  the  apostle  intends  all  those  things 
which  are  not  objected  or  proposed  unto  our  outward 
u  fixi'pra-    ggj^ggg  ^,}iich  may  and  oucfht  to  have  an  influence  into 
our  constancy  and  perseverance  in  profession.     Now, 
these  are  God  himself,  the  holy  properties  of  his  nature,  the  person 
of  Christ,  and  of  the  Holy  Spirit,  all  spiritual,  heavenly,  and  eternal 
things  that  are  promised,  and  not  yet  actually  enjoyed.     All  these 
things  are  either  absolutely  invisible  unto  sense  and  reason,  or  at 
least  so  far,  and  under  those  considerations  whereby  they  may  have 
an  influence  into  our  profession.     Every  thing  is  invisible  which  no- 
thing but  faith  can  make  use  of  and  improve  unto  this  end,  1  Cor. 
ii.  9-12. 

These  invisible  things  are  of  three  sorts:  [I.]  Such  as  are  abso- 
•  lutely  so  in  their  own  nature,  as  God  himself,  with  his  eternal  power 
and  Godhead,  or  the  properties  of  his  nature,  Rom.  i.  20.  [2.]  Such 
as  are  so  in  their  causes;  such  is  the  fabric  of  heaven  and  earth,  as 
the  apostle  declares,  Heb.  xi.  3.  [3.]  Such  as  are  so  on  the  account 
of  their  distance  from  us  in  time  and  place;  such  are  all  ihefutuni 
glories  of  heaven,  2  Cor.  iv.  18. 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  H 

Obs.  II.  The  peculiar  specifical  nature  of  faith,  whereby  it  is  dif- 
ferenced from  all  other  powers,  acts,  and  graces  iu  the  mind,  lies  in 
this,  that  it  makes  a  life  on  things  invisible.  It  is  not  only  conver- 
sant about  them,  but  mixeth  itself  with  them,  making  them  the 
spiritual  nourishment  of  the  soul,  2  Cor.  iv.  16-18.     And, — 

Obs.  III.  The  glory  of  our  religion  is,  that  it  depends  on,  and  is 
resolved  into  invisible  things.  They  are  far  more  excellent  and  glo- 
rious than  any  thing  that  sense  can  behold  or  reason  discover,  1  Cor. 
ii.  9. 

(2.)  Of  these  invisible  things,  as  they  have  an  influence  into  our 
profession,  faith  is  said  to  be  the  sXiyy^og,  the  "  evidence,"  ^ 
the  "  demonstration,"  that  which  demonstrates ;  the  ''^^°^' 
"  revelation."  Properly,  it  is  such  a  proof  or  demonstration  of  any 
thing  as  carries  with  it  an  answer  unto  and  a  confutation  of  all  ob- 
jections unto  the  contrary:  a  convincing  evidence,  plainly  reproving 
and  refuting  all  things  that  pretend  against  the  truth  so  evidenced. 
So  it  is  sometimes  used  for  a  reproof,  sometimes  for  a  conviction, 
sometimes  for  an  evident  demonstration.  See  the  use  of  the  verb 
to  this  purpose.  Matt,  xviii.  15;  Luke  iii.  19;  John  iii.  20,  viii.  9, 
xvi.  8;  1  Cor.  xiv.  24;  Eph.  v.  13;  Tit.  i.  9;  James  ii.  9:  and  of  the 
noun,  2  Tim.  iii.  16. 

Obs.  IV.  There  are  great  objections  apt  to  lie  against  invisible 
things,  when  they  are  externally  revealed. — Man  would  desirously 
live  the  life  of  sense,  or  at  least  beheve  no  more  than  what  he  can 
have  a  scientifical  demonstration  of.  But  by  these  means  we  cannot 
have  an  evidence  of  invisible  things;  at  best  not  such  as  may  have 
an  influence  into  our  Christian  profession.  This  is  done  by  faith 
alone.  We  may  have  apprehensions  of  sundry  invisible  things  by 
reason  and  the  light  of  nature,  as  the  apostle  declares,  Rom.  i. ;  but 
we  cannot  have  such  an  evidence  of  them  as  shall  have  the  proper- 
ties of  the  'ikiyxoz  here  intended.  It  will  not  reprove  and  silence 
the  objections  of  unbehef  against  them;  it  will  not  influence  our 
souls  into  patient  continuance  in  well-doing.  Now,  faith  is  not 
the  evidence  and  demonstration  of  these  things  unto  all,  which 
the  Scripture  alone  is;  but  it  is  an  evidence  in  and  unto  them 
that  do  believe, — they  have  this  evidence  of  them  in  themstlves. 
For,— 

[1.]  Faith  is  that  gracious  power  of  the  mind  whereby  it  firmly 
assents  unto  divine  revelation  upon  the  sole  authority  of  God,  the 
revealer,  as  the  first  essential  truth,  and  fountain  of  all  truth.  It  is 
unto  faith  that  the  revelation  of  these  invisible  things  is  made; 
which  it  mixeth  and  incorporates  itself  withal,  whereby  it  gives  an 
evidence  unto  them.  Hence  the  Syriac  translation  renders  the  word 
by  "  revelation,"  ascribing  that  unto  the  act  which  is  the  property  ot 
the  object.     This  assent  of  faith  is  accompanied  with  a  satisfactory 


is  AN  EXPOSITION  OF  THE  [CHAP.  XL 

evidence  of  the  things  themselves.  See  our  discourse  of  the  Divine 
Original  and  Authority  of  the  Scriptures.^ 

[2.]  It  is  by  faith  that  all  objections  against  them,  their  being  and 
reality,  are  answered  and  refuted ;  which  is  required  unto  an  'iktyyj)';. 
Many  such  there  are,  over  all  which  faith  is  victorious,  Eph.  vi.  16. 
All  the  temptations  of  Satan,  especially  such  as  are  called  his  "  fiery 
darts,"  consist  in  objections  against  invisible  things;  either  as  unto 
their  being,  or  as  unto  our  interest  in  them.  All  the  actings  of  un- 
belief in  us  are  to  the  same  purpose.  To  reprove  and  silence  them  is 
the  work  of  faith  alone;  and  such  a  work  it  is  as  without  which  we 
can  maintain  our  spiritual  life  neither  in  its  power  within  nor  its 
profession  without. 

[3  ]  Faith  brings  into  the  soul  an  experience  of  their  power  and 
efficacy,  whereby  it  is  cast  into  the  mould  ot  them,  or  made  conform- 
able unto  them,  Rom.  vi.  17;  Eph.  iv  21-23.  This  gives  an  as- 
surance unto  the  mind,  though  not  of  the  same  nature,  yet  more 
excellent  than  that  of  any  scientific  demonstration. 

(3.)  Faith,  in  its  being  thus  "  the  evidence  of  things  not  seen,"  is 
the  great  means  of  the  preservation  of  believers  in  constant,  patient 
profession  of  the  gospel,  against  all  opposition,  and  under  the  fiercest 
persecutions;  which  is  the  thing  the  apostle  aims  to  demonstrate. 
For,— 

[1.]  It  plainly  discovers,  that  the  worst  of  what  we  can  undergo 
in  this  world,  for  the  profession  of  the  gospel,  bears  no  proportion 
unto  the  excellency  and  glory  of  those  invisible  things  which  it  gives 
us  an  interest  in  and  a  participation  of.  So  the  apostle  argues, 
Rom.  viii.  18;  2  Cor.  iv.  16-18. 

[2.]  It  brings  in  such  a  'present  sense  of  their  goodness,  power, 
and  efficacy,  that  not  only  relieves  and  refresheth  the  soul  under  all 
its  sufferings,  but  makes  it  joyful  in  them,  and  victorious  over  them, 
Rom.  V.  3-5,  viii.  34-37;  1  Pet.  i.  6-8. 

[3.]  It  gives  an  assurance  hereby  of  the  greatness  and  glory  of 
the  eternal  reward;  which  is  the  greatest  encourajxement  unto  con- 
stancy  in  believing,  1  Pet.  iv.  12,  13. 

In  this  description  of  faith,  the  apostle  hath  laid  an  assured  foun- 
dation of  his  main  position,  concerning  the  cause  and  means  of  con- 
stancy in  profession  under  trouble  and  persecution ;  with  a  discovery 
of  the  nature  and  end  of  the  ensuing  instances,  with  their  suitable- 
ness unto  his  purpose.     And  we  may  observe  in  general,  that, — 

Obs.  V.  It  is  faith  alone  that  takes  believers  out  of  this  world 
whilst  they  are  in  it,  that  exalts  them  above  it  whilst  they  are  under 
its  rage;  that  enables  them  to  live  upon  things  future  and  invisible, 
giving  such  a  real  subsistence  unto  their  power  in  them,  and  victo- 

*  See  vol.  xvi.  p.  281,  of  miscellaneotis  works. — Ed. 


VER.  2.]  EPISTLE  TO  THE  HEBREAVS.  ]  3 

rious  evidence  of  their  reality  and  truth  in  themselves,  as  secures 
them  from  fainting  under  all  oppositions,  temptations,  and  persecu- 
tions whatever. 

Verse  2. 

That  the  description  which  he  hath  given  of  faith,  and  the  effi- 
cacy which  he  hath  assigned  thereunto,  are  true,  and  to  be  relied 
on,  the  apostle  proves  by  the  effects  which,  as  such,  it  hath  had  in 
those  of  old  in  whom  it  was. 

Ver.  2. — 'Ev  raurrj  yap  Ifiaprvprj^rigav  0/  <7rpicCuripot. 

'Ef/  retvrij,  "  in  hac,"  "  de  hac,"  "ob  banc,"  "ob  earn;"  all  to  tbe  same  purpose. 

'EfixpTvpvjdyioxv,  "  testinionium  constquuti,"  "adepti;"  "  testiinoiiio  ornati." 
Syr.,  ^f^?.  -?  f';''""^  ^l'  ^~~^,  "  And  hereof"  (or  of  this  faith)  "  there  is  extant 
a  testimony  concerning  the  ancients;"  which  somewhat  changeth  the  sense. 

UpiaQvTspoi,  "  seniores,"  "miijores,"  "antiqui."  Syr.,  "  those  of  ancient  times;" 
prop^^rly,  not  ^'^Icp  but  °''.'"^~I!'7,  "priores,"  those  of  old. 

'Silocprvpia  is  "  to  testify,"  "to  bear  witness,"  absolutely;  but  it  is  generally 
used  only  in  the  better  sense,  "  to  give  a  good  testimony,"  "  to  approve  by  testi- 
mony," "  to  adorn  with  a  good  testimony."  So  is  the  passive,  /^xprvpiopixi, 
ii<ed:  which  I  observe  only  because  the  word  is  here  used  absolutely,  tp(.etpTvpyi~ 
^nauv,  "  were  witnessed  unto;"  which  we  render,  "  obtained  a  good  i-eport."  So 
is  it  also  used,  Acts  vi.  3,  oii/lpx;  fiapTvpovfitvov;,  "  men  witnessed  unto,"  "men 
of  good  report;"  and  chap.  x.  22,  ficcprvpovpcii/oi  vtto  oXov  tou  'i&i/ov;,  "  of  good 
report;"  and  so  in  other  places. 

"Were  testified  unto:"  wherein  and  for  what  is  not  expressed;  that  we  shall 
immediately  inquire  into.  "  There  is  a  testimony  extant  concerning  their  faith," 
as  the  Syriac  reads  it,  doth  not  reach  the  sense  of  the  place;  for  it  intends  not 
so  much  what  good  testimony  they  had.  as  the  way  whereby  they  ol)tained  it. 

'Ev  rxvT'yj  for  3/a  rxvT'/is,  as  is  usual;  "by  it,"  through  it  as  the  means  and 
instrumental  cause  of  it.  Our  Rhemists  render  the  words  somewhat  in  an  un- 
couth manner,  "  for  in  it  the  old  men  obtained  testimony;"  as  if  it  were  on  pur- 
pose to  obscure  the  text. 

Ver.  2. — T'or  by  it  tlie  elders  obtained  a  good  report : 
[or,  were  well  testified  unto.^ 

The  coherence  of  the  words  with  the  foregoing  is  expressed  in  the 
conjunctive  particle  -ydp,  "for:"  and  it  declares  that  a 
proof  is  tendered,  by  way  of  instance,  of  what  was 
before  asserted.     '  Tiie  nature  and  efficacy  of  faith  is  such  as  I  have 
described;  "for  by  it  the  elders,"  etc'     This  they  could  no  way 
have  done,  but  by  that  faith  whereof  these  are  the  properties. 

Obs.  I.  Instances  or  examples  are  the  most  powerful  confirmations 
of  practical  truths. 

For  the  exposition  of  the  words,  it  must  be  declared,  1.  Who  were 
the  elders  intended.  2.  How  they  were  testified  unto,  or  from  whom 
they  obtained  this  testimony.  3.  What  it  was  that  was  testified 
concerning  them.     4.  On  what  account  they  had  this  testimony. 


14  AN  EXPOSITION  OF  THE 

1.  Who  these  "  elders"  were  is  put  beyond  dispute  by  the  ensuing 

discourse.  All  true  believers  from  the  foundation  of  the 
^  '  world,  or  the  giving  of  the  first  promise,  unto  the  end 
of  the  dispensation  of  the  old  testament,  are  intended ;  for  in  all 
sorts  of  them  he  giveth  particular  instances,  from  Abel  unto  those 
who  suffered  the  last  persecution  that  the  church  of  the  Jews  under- 
went for  religion,  verses  36-38.  What  befell  them  afterward  was 
judgment  and  punishment  for  sin,  not  persecution  for  religion.  All 
these,  by  one  general  name,  he  calleth  "  the  elders,"  comprising  all 
that  went  before  them.  '  Thus  was  it  constantly  with  all  believers 
from  the  beginning  of  the  world, — the  elders,  those  who  lived  before 
us,  in  ancient  times.* 

2.  This  testimony  was  given  unto  them  in  the  Scripture;  that  is, 

it  is  so  in  particular  of  many  of  them,  and  of  the  rest  in 
Sw.r'rr'"''''"'*  ^^^^  general  rules  of  it.  It  is  the  Holy  Spirit  in  the 
Scripture  that  gives  them  this  good  testimony;  for 
thereunto  doth  the  apostle  appeal  for  the  proof  of  his  assertion.  In 
and  from  the  world  things  were  otherwise  with  them;  none  so  de- 
famed, so  reproached,  so  reviled  as  they  were.  If  they  had  had  such 
a  good  report  in  the  world,  their  example  would  not  have  been  of 
use  unto  the  apostle's  design ;  for  he  applies  it  unto  them  who  were 
made  a  "  gazing-stock,  both  by  reproaches  and  afflictions,"  chap. 
X.  33;  and  so  it  was  with  many  of  them,  who  yet  obtained  this  tes- 
timony.    They  "  had  trial  of  cruel  mockings,"  etc.,  verses  36,  37. 

Ohs.  II.  They  who  have  a  good  testimony  from  God  shall  never 
want  reproaches  from  the  world. 

S.  What  was  so  testified  of  them  is  expressly  declared  afterwards; 
and  this  is,  that  they  "  pleased  God,"  or  were  accepted  with  him. 
The  Holy  Ghost  in  Scripture  gives  testimony  unto  them,  that  they 
pleased  God,  that  they  were  righteous,  that  they  were  justified  in 
the  sight  of  God,  verses  4-6,  etc. 

4.  That  whereon  this  testimony  was  founded,  is  their  "  faith." 

,  ,  In,  by,  or  through  their  believing  it  was,  that  they  ob- 
'  *  tained  this  report.  Many  otiier  great  and  excellent 
things,  some  heroic  actions,  some  deep  sufferings,  are  ascribed  unto 
them,  but  their  obtaining  this  testimony  is  assigned  to  faith  alone; 
as  for  other  reasons,  so  because  all  those  other  things  were  fruits  of 
their  faith,  whose  acceptance  with  God  depended  thereon.  And  we 
may  observe, — 

Ohs.  III.  It  is  faith  alone  which  from  the  beginning  of  the  world 
(or  from  the  giving  of  the  first  promise)  was  the  means  and  way  of 
obtaining  acceptance  with  God, — There  hath  been  great  variety  in 
the  revelations  of  the  object  of  this  faith.  The  faitli  of  some,  as  of 
Noah  and  some  others,  was  principally  and  signally  exercised  on 
especial  objects,  as  we  shall  see  in  our  progress;  but  it  is  faith  of  tho 


VEIL  0.1  EPISTLE  TO  THE  HEBREWS.  ]5 

same  nature  and  kind  in  all  from  first  to  last  that  gives  acceptance 
with  God.  And  all  the  promises  of  God,  as  branches  of  the  first 
promise,  are  in  general  the  formal  object  of  it ;  that  is,  Christ  in 
them,  without  faith  in  whom  none  was  ever  accepted  with  God,  as 
we  shall  see. 

Ohs.  IV.  The  faith  of  true  believers  from  the  beginning  of  the 
world  was  fixed  on  things  future,  hoped  for,  and  invisible ;  that  is, 
eternal  life  and  glory  in  an  especial  manner. — That  was  the  faitli 
whereby  they  "  obtained  a  good  report,"  as  the  apostle  here  testifies. 
So  vain  is  the  imagination  of  them  who  affirm  that  all  the  promises 
under  the  old  testament  respected  only  things  temporal ;  so  making 
the  whole  church  to  have  been  Sadducees.  The  contrary  is  here 
expressly  affirmed  by  the  apostle. 

Ohs.  V.  That  faith  whereby  men  please  God  acts  itself  in  a  fixed 
contemplation  on  things  future  and  invisible,  from  whence  it  derives 
encouragement  and  strength  to  endure  and  abide  firm  in  profession 
against  all  oppositions  and  persecutions. 

Obs.  VI.  However  men  may  be  despised,  vilified,  and  reproached 
in  the  world,  yet  if  they  have  faith,  if  they  are  true  believers,  they 
are  accepted  with  God,  and  he  wiU  give  them  a  good  report. 

Verse  3. 

He  enters  on  the  confirmation  arid  exemplification  of  his  propo- 
sition by  instances  ;  fii'st  from  an  esjiecial  object  of  faith,  and  then 
proceeds  unto  the  actings  of  it  in  them  who  by  virtue  of  it  did  actually 
and  really  believe.     The  former  he  expreSseth  in  this  verse. 

'Vei\  3.  —  UlffTii  V00L///.S1/  xarYipTia&ai  roitg  aicovag  pYifLari  0£oD,  s/'s  to  (Xi'h 
ix.  (paivo/j^'svuii  TO,  fSXi-ircjixiya,  ysyovivai. 

xi'iiTTu.  Syr.,  Kri:«^r2,  "by  faith."  So  all  others,  "perfidem,"  "by  faith;"  for 
being  put  absolutely,  it  denotes  the  instrumental  cause. 

Nooy^sv,  "  intcUigimus,"  "  we  understand."  Nos^u  is  principally  in  the  first  place 
"to  consider,"  to  agitate  any  thing  in  the  mind;  and  consequently  "to  understand," 
which  is  the  end  of  that  consideration. 

KaT»/!TiV^a/.  Syr.,  ispl^rsi,  "  were  ordained,  disposed,  ordered."  Vulg.  Lat., 
'*aptata;"  which  the  Rhemists  render  by  "framed:"  but  "  aptata  "  is  more  sig- 
nificant. Others,  "  a;dificata,  constructa,  ornata,  praeparata,  creata,  condita :" 
"  buiit,  made,  adorned,  prepared,  created."  For  the  word  signifies  "  so  to  make, 
or  be  made,  as  to  be  prepared,  orderly  disposed,  and  adorned."  The  active  is  "  to 
finish,  to  complete,  to  make  a  thing  every  way  perfect."  In  the  New  Testament 
it  is  most  generally  used  for  "  to  order,  prepare,  dispose,  to  set  in  order,"  Matt, 
iv,  21,  xxi.  16;  Luke  vi.  40;  Rom.  ix.  22;  1  Cor.  i.  10;  Gal.  vi.  1  ;  1  Thess. 
iii.  10.  And  it  is  the  word  used  by  our  apostle  to  express  the  providing,  making, 
or  preparation  of  the  body  of  Christ,  Ileb.  x.  5.  See  the  exposition  of  that 
place. 

Tot/,-  atZva;,  "  secula,"  "sficulum,"  "mundum;"  "the  worlds,"  or  "world." 

E.'j  TO  fj.h  \x.  (pciiyof^ivav.  The  Syriac,  by  transposing  the  words  of  this  latter 
clause,  of  the  verse,  makes  the  sense  more  plain,  "that  the  things  which  are  seen 
VOL,   XVI. — 2 


16  AN  EXPOSITION  OF  THE  [CHAP.  XL 

■were,"  or  "arose  from  things  that  are  not  seen."  Viilg.  Lat.,  "ut  ex  invisibi- 
libiis  visil)ilia  fierent."  "  That  of  invisible  things  visilile  things  might  be  made," 
Rhein.,  improperly;  yiyovkvcti  is  not  "might  be  made,''  but  "  were  made;"  and 
i/f  TO  is  as  much  as  iVrs,  "  so  that."  The  Arabic  and  Ethiopic  wholly  forsake 
the  text,  or  sense  of  the  words.  Some  render  the  words  as  if  they  were,  j/f  to 
jx  jtiij  (pottvo^uivuv,  by  a  transposition  of  the  negative  particle  fi'/i;  and  then  the 
negative  is  to  be  referred  unto  (pdivo^ivuv,  and  not  to  ysyoyiyoti.  In  the  latter 
way  the  sense  is,  as  rendered  in  our  translation,  "the  things  that  are  seen  were 
not  made  fif  the  things  that  appear;"  in  the  other  it  is,  "  the  things  that  are  seen 
were  made  of  things  that  do  not  appear:"  which  may  have  an  understanding 
coincident  with  the  other. 

T«  fiT^nrofiivot,  "  quae  cernimus,"  "  quae  cernuntur;"  "  which  we  see,"  "which 
are  st  en." ' 

Ver.  3. — By  faith  we  understand  tliat  the  worlds  were 
framed  by  the  word  of  God;  so  that  things  which  are 
seen  were  not  made  of  things  which  do  appear. 

In  this  first  instance  of  the  power  and  efficacy  of  faith,  the  apostle 
hath  respect  unto  the  second  clause  of  his  general  description  of  it, 
"  the  evidence  of  things  not  seen."  For  although  this  world,  and 
the  things  contained  in  it,  are  visible,  and  are  here  said  to  be  seen, 
yet  the  original  framing  and  making  of  them  hath  a  principal  place 
among  things  not  seen.  And  to  prove  that  faith  hath  a  respect 
unto  all  unseen  things  as  unseen,  he  gives  an  instance  in  that  which 
was  so  long  past  as  the  creation  of  the  world ;  all  his  other  instances 
declare  its  efficacy  in  the  prospect  of  unseen  things  that  are  future. 

1.  That  which  is  here  ascrilied  unto  faith  is,  that  it  is  the  instru- 
mental cause  of  it:  "  By  faith."  And  where  faith  is 
spoken  of  as  the  instrumental  cause  of  any  thing,  it 
always  takes  in  or  includes  its  object  as  the  principal  cau.se  of  the 
same  thing.  So  where  it  is  said  that  we  are  "justified  by  faith,"  it 
includes  Christ  and  his  righteousness  as  the  principal  cause  of  our 
justification;  faith  being  only  the  instrument  whereby  we  appre- 
hend it.  And  here,  where  it  is  said  that  "  by  faith  we  understand 
that  the  worlds  were  framed,"  it  includes  its  object,  namely,  the 
divine  revelation  that  is  made  thereof  in  the  word  of  God.  For 
there  is  no  other  way  for  faith  to  instruct  us  herein,  or  give  us  an 
understanding  of  it,  but  by  its  assent  unto  divine  revelation.  The 
revelation  of  it  being  made,  faith  is  the  only  way  and  means  whereby 
we  understand  it,  and  assent  unto  it.  "By  faith  we  understand;" 
that  is,  by  faith  we  assent  unto  the  divine  revelation  of  it. 

The  apostle  lays  here  a  good  foundation  of  all  his  ensuing  asser- 

'  Various  Re.\ding. — To  psKi7:6^ivov  is  the  reading  of  the  best  siss.  "  The 
doctrine  negatived  is  that  v\liich  teaclies  that  each  succe-sive  conditon  of  tiie 
universe  is  generated  (ysyoi/fvot/)  from  a  preceding  condition,  (ms  the  plant  from 
the  .'eed,)  by  a  nit  re  material  (level<ipment,  which  had  no  beginning  in  a  Creator's 
will." — Conijheare  and  Ilowson. — Ed 


VEE  3.]  EPISTLE  TO  THE  HEBKEWS.  17 

tions:  for  if  by  faith  v^<-  are  assured  of  the  creation  of  the  world  out 
of  nothing,  which  is  contrary  to  the  most  received  principle  of  na- 
tural reason,  "  Ex  nihilo  nihil  fit/' — "  Nothing  comes  of  nothing," 
—it  will  bear  us  out  in  the  belief  of  other  things  that  seem  impos- 
sible unto  reason,  if  so  be  they  are  revealed.  In  particular,  faith 
well  fixed  on  the  original  of  all  things  as  made  out  of  nothing,  will 
bear  us  out  in  the  belief  of  the  final  restitution  of  our  bodies  at  the 
resurrection,  which  the  apostle  instanceth  in  as  unto  some  of  his 
worthies, 

2.  That  which  is  ascribed  unto  faith  subjectivehj,  or  unto  its  opera- 
tion in  our  minds,  is,  that  "  by  it  we  understand."  Upon  a  due  con- 
sideration of  what  is  proposed  in  divine  revelation  concerning  this 
matter,  we  come  not  only  to  assent  unto  it  as  true,  but  to  have  a  due 
comprehension  of  it  in  its  cause,  so  as  that  we  may  be  said  to  under- 
stand it.  Wherefore,  "understanding"  here  is  not  opposed  only 
unto  an  utter  nescience  or  ignorance  hereof,  but  also  unto  that 
dark  and  confused  apprehension  of  the  creation  of  the  world  which 
some  by  the  light  of  reason  attained  unto. 

06s.  I.  Those  who  firmly  assent  unto  divine  revelation,  do  under- 
stand the  creation  of  the  world,  as  to  its  truth,  its  season,  its  cause, 
its  manner,  and  end.—  Others  do  only  think  about  it  unsteadily  and 
uncertainly.  It  was  never  determined  among  the  ancient  sages  of 
the  world,  the  pretended  priests  of  the  mysteries  of  reason.  Some 
said  one  thing,  and  some  another:  some  said  it  had  a  beginning, 
some  said  it  had  none;  and  some  assigned  such  a  beginning  unto 
it,  as  it  had  been  better  it  never  had  any.  Nothing  bui  an  assent 
unto  divine  revelation  can  give  us  a  clear  understanding  hereof. 
And,— 

Obs.  II.  Then  doth  faith  put  forth  its  power  in  our  minds  in  a 
due  manner,  when  it  gives  us  clear  and  distinct  apprehensions  of 
the  things  we  do  believe.  Faith  that  gives  not  understanding,  is 
but  fancy. 

3.  The  object  of  this  faith,  materially  considered,  is  "the  wor]<]s ;" 
and  of  them  three  things  are  affirmed:  (1.)  That  "they  were 
framed."  (2.)  Bt/  what  means;  "  by  the  .word  of  God."  (3.)  In 
what  manner;  so  as  "  that  the  things  which  are  seen,"  etc. 

The  object  of  this  faith  is  "the  worlds:"  for  the  exposition  where- 
of, nafne  and  thincr,  I  must  refer  the  reader  unto  that  ,. 
of  chap.  i.  2. 

(1.)  Of  these  worlds,  that  which  we  understand  by  faith  is,  that 
"  thev  were  framed."     The  word  here  used  doth  no- 
where  signify  the  original  production  of  any  thing,  but 
the  ordering,  disposing,  fitting,  perfecting,  or  adorning,  of  that  which 
is  produced.     Nor  is  it  anywhere  applied  to  express  the  creation,  or 
making  of  the  world.     Wherefore,  although  that  be  included  herein 


I  ft  AN  EXPOSITION  OF  THE  [CHAP.  XL 

(for  tliat  which  is  framed,  fashioned,  or  fitted,  must  be  first  made 
or  created),  yet  something  more  is  intended;  namely,  the  disposal 
of  all  created  things  into  that  beautiful  order  which  we  do  behold. 
For  the  apostle  hath  especial  respect  unto  the  "things  that  are 
seen,"  as  they  are  orderly,  beautiful,  and  glorious,  setting  forth  the 
glory  of  Him  by  whom  they  were  made;  as  Ps.  viii.  1,  3,  xix.  ],  2; 
Rom.  i.  20.  So  it  is  said,  that  God  "  by  his  Spirit  garnished  the 
heavens,"  Job  xxvi.  13, — that  is,  cast  them  into  tliat  curious,  glo- 
rious frame  which  we  behold;  whence  they  are  called  "  the  work  of 
his  fingers,"  Ps.  viii.,  from  a  curious  application  of  power  in  their 
frame  and  order.  Hence  he  is  said  to  "fashion"  this  work,  Job 
X.  8,  P.s.  cxix.  73;  that  is,  to  give  it  shape  and  order.  And  the 
apostle  hath  in  this  word  respect  unto  Gen.  ii.  1,  ^^r''),  "the  heavens 
and  the  earth,  and  all  the  host  of  them,  were  finished,"  perfected, 
completely  framed.  Being  originally,  as  unto  the  matter  of  them, 
created  out  of  nothing,  in  the  six  days'  work  they  were  completely 
finished  and  j)erfected.     And, — 

Obs.  III.  As  God's  first  work  was,  so  all  his  works  shall  be  per- 
fect.— He  undertakes  nothing  but  what  he  will  finish  and  complete 
in  beauty  and  order.  And  not  only  the  original  production  of  all 
things  out  of  nothing,  but  the  framing  of  them  into  their  present 
order,  is  a  demonstration  of  the  eternal  power  of  God. 

And  because  the  apostle  hath  respect  not  merely  unto  the  work 
of  creation,  but  unto  the  perfecting  and  finishing  of  it  in  and,  upon 
the  sixth  day's  work,  he  ascribes  the  understanding  of  it  wnio  faith 
alone.  For  although  some  few  had  notions  of  the  original  creation 
of  all  things  by  a  divine  power,  yet  none  ever  knew  any  thing  of  this 
framing  of  the  world,  or  the  reducing  of  the  matter  of  it  into  perfect 
order,  but  by  divine  revelation  only.     So  we  understand  it  by  faith. 

(2.)  The  efficient  cause  of  this  framing  the  worlds  is  the  "  word  of 
,    God;"  that  exertion  of  his  almighty  power  which  was 

/if^ari  .ou^  expressed  by  his  word,  *  Let  it  be  so  and  so,'  which 
was  the  sign  of  it,  and  the  indication  of  its  exercise.  And  the  apostle 
treating  of  the  gradual  fashioning  of  the  world  into  its  perfection, 
hath  respect  unto  the  repetition  of  that  word  in  every  day's  work, 
until  the  whole  was  accomplished.  By  this  "  word  of  God,"  or  by 
the  divine  power  of  God,  whose  gradual  operation  was  signified  by 
the  repetition  of  that  creating  word,  "  the  worlds  were  made." 

And  the  ineffable  facility  of  almighty  power  in  the  production  of 
'  all  things  out  of  nothing,  and  the  framing  of  them  into  their  perfect 
state,  is  intimated  in  this  expression,  "He  spake,  and  it  was  made; 
he  commanded,  and  it  stood  fast."  It  is  alike  easy  to  him  to  dis- 
pose of  all  things  that  are  made.  And  so  faith,  as  unto  the  disposal 
of  all  things  by  divine  Providence,  in  times  of  greatest  difficulties 
and  insuperable  obstacles,  is  secured  by  the  consideration  of  the  easy 


VER.  3.1  EPISTLE  TO  THE  HEBREWS.  19 

production  of  all  things  out  of  nothing  by  the  same  power.  Audl 
this  is  that  which  the  apostle  intends  to  fix  on  the  minds  of  believpFs 
in  this  fundamental  instance  of  the  work  and  effects  of  faith.  But 
whereas  that  which  he  exhorts  and  encourages  his  Hebrews  unto  is 
a  patient  continuance  in  the  profession  of  the  gospel,  against  all  diffi- 
culties and  oppositions;  giving  them  assurance  that  faith  will  enable 
them  thereunto;  this  of  its  assent  unto  the  creation  of  the  world,  a 
thing  so  long  since  past,  doth  not  seem  to  be  of  any  use  or  force 
unto  these  ends.  For  although  we  may  believe  the  creation  of  the 
worlds  by  an  act  of  divine  power,  yet  it  doth  not  seem  to  follow 
thence  that  faith  will  strengthen  us,  and  make  us  victorious  in  our 
sufferings.  But  two  things  the  apostle  aims  to  evince  herein,  which 
are  eminently  suited  unto  this  design:  [1.]  That  "  faith  is  the  evi- 
dence of  things  not  seen;"  thereby  to  call  the  Hebrews  unto  the 
consideration  of  its  proper  object,  whereon  when  it  is  duly  fixed  it 
will  carry  them  comfortably  through  all  their  difficulties.  [2.]  That 
they  might  know  how  easy  it  is  with  God  to  help,  relieve,  and  de- 
liver them,  by  changing  the  nature  of  all  things  at  his  pleasure,  who 
by  his  word,  through  an  almighty  facility,  erected  and  perfected 
the  worlds.  And  this  consideration  doth  God  himself  frequently 
propose  for  the  confirmation  of  the  faith  of  the  church  in  all  their 
troubles,  Isa.  xl.  28,  xliv.  24,  xlv.  12,  li.  13. 

(o.)  The  way  whereby  the  worlds  were  thus  framed,  is  declared  in 
the  latter  part  of  the  verse :  "  So  that  things  which  are  seen,"  etc. 

[1.]  The  subject  spoken  of  is  ra  /3X£«,a?cc4,  "  things  that  are  seen." 
This  is  not  of  the  same  extent  with  the  rovg  aluvag,  "the 
worlds,  which  were  framed;  for  they  comprise  all 
things  visible  and  invisible,  in  heaven  and  earth,  Col.  i.  16.  But 
the  apostle  restrains  the  subject  spoken  of  unto  those  things  which 
are  the  objects  of  our  senses,  and  our  reason  working  by  them  ;— 
these  aspectable  heavens  and  the  earth,  with  all  their  host  and  or- 
naments; for  these  are  they  that  in  the  first  place  and  immediately 
"declare  the  glory  of  God,"  Ps.  viii.,  xix.;  Rom.  i.  20.  All  things 
that  are  seen,  or  that  may  be  seen;  the  heavenly  orbs  with  all  their 
glorious  luminaries,  the  earth  with  all  that  is  on  it  and  in  it,  the  sea 
with  all  its  fulness;  all  these  things  that  are  seen  by  us,  by  any  of 
mankind,  or  that  may  be  so,  with  these  things,  their  greatness,  their 
glory,  their  order,  their  use,  the  minds  of  men  are  and  ought  to  be 
affected. 

[2.]  Of  these  things  it  is  affirmed,  that  they  "  were  not  made  of 
things  which  do  appear."    "  Made"  they  were,  but  "'not         ,^^    ^ 
of  things  Avhich  do  appear;"  which  seems  to  be  a  nega-    ^.^^J,"  ^ 
tion  of  any  pre-existing  material  cause.     Some,  as  was 
observed,  by  the  transposition  of  the  negative  particle,  read  the 
words,  "  were  made  of  things  that  do  not  appear;"  that  is,  they  were 


20  AN  EXPOSITION  OF  THE  [cHAP.  XI. 

made  by  the  invisible  power  of  God.  So  it  answers  unto  that  of  the 
same  apostle,  Rom.  i.  20,  "  For  the  invisible  things  of  him  from  the 
creation  of  the  world  are  clearly  seen,  being  understood  by  the  things 
that  are  made,  even  his  eternal  power  and  Godhead."  These  visible 
things  were  made  by  those  which  are  invisible,  even  the  eternal  power 
and  wisdom  of  God,  And  this  sense  I  would  embrace, 
II  the  phrase  sk  fa/vo/xccwi/  would  bear  it,  winch  seems 
rather  to  respect  the  material  than  the  efficient  cause.  But  we  may 
oV)serve, — • 

Ist.  That  pa/vo/A£^a  are  things  that  "appear  clearly,  illustriously," 
in  their  sbape  and  order. 

2cUy.  That  the  apostle  doth  not  speak  absolutely  of  the^rs^  ori- 
ginal production  of  all  things  out  of  nothing,  but  of  the  forming, 
framing,  and  fashioning  of  all  things  into  their  proper  state  and 
order, — called  the  "finishing  of  the  heavens  and  the  earth,  with  their 
host,"  or  order  and  ornaments. 

odly.  There  is  therefore  in  the  words,  (1st.)  A  negation  of  any 
•pre-existing  material  cause  unto  the  creation  of  these  worlds:  {2dli/.) 
An  assignation  of  the  only  efficient  cause  of  it,  which  is  the  power 
of  God;  which  things  are  rather  supposed  than  asserted  in  the 
words:  {odly)  Respect  unto  the  order  of  the  creation  of  all  things, 
in  bringing  them  unto  their  perfection.  Now  this  was,  that  all  the 
things  which  we  now  behold,  in  their  order,  glory,  and  beauty,  did 
arise  or  were  made  by  the  power  of  God,  out  of  that  chaos,  or  con- 
fused mass  of  substance,  which  was  itself  first  made  and  produced 
out  of  nothing,  having  no  cause  but  the  efficiency  of  divine  power. 
For  hereof  it  is  said,  that  it  "  was  without  form,  and  void,  and 
darkness  was  upon  it,"  Gen.  i.  2; — that  is,  though  absolutely,  as  a 
material  substance,  it  was  visible,  yet  it  did  not  appear  conspicuously 
in  any  shape  or  form, — it  was  "void,  and  without  form;"  no  such 
things  at  all  appeared  as  the  things  which  we  now  behold,  that  were 
made  out  of  it  by  the  power  of  God. 

Wlierefore  in  these  words,  which  have  much  of  obscurity  and 
difficulty  in  them,  the  apostle  doth  both  intimate  the  original  pro- 
duction of  all  things  out  of  nothing  by  the  efficacy  of  divine  power, 
and  the  making  or  framing  of  all  things  as  they  are  in  beauty  and 
order  to  be  seen,  out  of  that  unaspectable,  unappearing  matter  which 
was  first  made  out  of  nothing,  and  covered  with  darkness  until  it 
was  disposed  into  order. 

The  understanding  hereof  we  have  by  faith  alone,  from  divine  re- 
velation. Nothing  of  the  order  of  the  creation  can  be  known  or 
understood  any  other  way.  And  this  the  apostle  intimates  in  these 
particles  tie  to,  that  is,  ugti,  "  so  that. '  '  By  faith  alone  we  under- 
stand that  the  worlds  were  made;  namely,  "so  as  that  the  things 
which  are  seen  were  not  made  of  things  which  do  appear."     And, — 

Obs.  IV.  The  aids  of  reason,  with  the  due  consideration  of  the 


VER.  4.]  EPISTLE  TO  THE  HEBREWS.  2| 

nature,  use,  and  end  of  all  things,  ought  to  be  admitted  of,  to  con- 
firm our  minds  in  the  persuasion  of  the  original  creation  of  all  things; 
yet  are  they  not  to  be  rested  in,  but  we  must  betake  ourselves  unto 
faith  fixed  on  divine  revelation.  For,  (1.)  If  they  are  alone  they  will 
be  often  shaken  with  a  contrary  rational  maxim,  namely,  "  Ex  nihilo 
nihil  fit."  (2.)  They  can  give  us  no  light  into  the  way  and  manner 
of  the  creation  ot  all  things,  which  faith  alone  discovers. 

Terse  4 
From  the  proposition  of  the  nature  of  faith  in  general,  and  a  de- 
claration of  its  efficacy  with  respect  unto  things  believed,  the  apostle 
proceeds  to  give  instances  of  its  power  and  efiicacy  in  jjar^i'cit/ar 
'persons,  whose  example  in  believing  he  proposeth  unto  the  Hebrews 
for  their  encouragement  And  he  begins  with  Abel,  suitably  on  all 
accounts  unto  his  design.  For,  1.  He  was  the  first  vjJwse  faith  is 
expressly  recorded  and  commended  in  the  Scripture,  and  so  meet 
to  be  mentioned  in  the  first  place.  He  was  the  first  in  the  distri- 
bution of  the  ages  of  the  cliurch  that  he  makes.  2.  He  was  the 
first  that  expressed  his  faith  in  duties  of  worship,  or  made  public, 
solemn  profession  thereof, — the  duty  which  he  calls  the  Hebrews 
unto.  o.  He  was  i\\Q  first  that  suffered  in  the  cause  of  Christ,  or 
for  a  testimony  given  unto  faith  in  him.  4.  He  suffered  the  utmost 
of  what  any  among  them  could  fear,  even  death  itself  by  the  shed- 
ding of  his  blood;  which  they  had  not  yet  undergone, — they  had 
"  not  yet  resisted  unto  blood."  Wherefore  on  all  accounts  this  was 
the  meetest  instance  to  begin  witlial,  wherein  his  whole  cause  and 
argument,  in  all  the  parts  of  it,  is  confirmed. 

Ver.  4. — Hieni  vXtiova  "^vffiav  " AQiX  -Trapa,  Kd'i'v  ':rpo(j/iviyAi  rip  0ep, 
S/'  rii  sfji,aprvpridj^  uvai  dixaio;,  fj,apTvpoZvTog  hiri  roTg  dupoig  avrov  roD  0£ou* 
xai  bi'  avTTJg  a-~oSavuv  in  XaXs/rai. 

IlT^ilovec.  Sivaioiv.  Vulg.  Lat.,  "  plurlmam  hostiain ;"  usins:  a  worrl  in  the  super- 
lative degree,  because  "  pi  urem"  in  the  comparative  is  not  usual  "A  greater 
host,"  say  the  Rhemists,  attemiing  to  the  first  signification  of  the  word,  but  forsak- 
ing its  sense.  The  Svriac,  -'i  ^l^:'r1  ^CC?-!'  "  a  sacrifice  more  (far  more)  excel- 
lent," or  "precious."  "  Hostiam  majoris  pretii,"  Beza;  "a  sacrifice  of  morrt 
worth"  or  "value,"  referring  it  to  the  matter  of  the  sacrifice.  "  Gratiorem," 
"  more  acceptable."  • 

'E/ici)iprvp'/i6n.  Vulg.  Lat.,  "  testimonium  consecutus  est;"  "  he  obtained  testi- 
mony." Svr.,  ^^"^"^  T*:?.  ^"S  "there  is  extant  (recorded)  concerning  him  a 
testimony."  "  Testimonium  olitinuit,"  "  testiraonio  est  ornatus:"  he  "obtained 
witness,"  he  was  "  adorned  with  this  testimony."     See  of  the  word,  verse  2. 

'Exj  ro7g  lupot;  uvtoii,   "  muneribus  ejus,"  "  de  donis  tjus."     Syr.,  ^.".^.7    ? 
"  concerning  his  oflft-ruig,"  "  the  sacrifice  that  he  ofi'ered." 


>  Various  Reading.— There  is  a  great  preponderance  of  critical  authority  m 
favour  of  Xc^As/,— Grie.bach,  SrhoIz,L:ichmann,  and  Tischendorf.  Ebrard  m  con- 
firmation of  this  reading  left-r.-,  to  Ileb.  xii.  24.  as  somewhat  p  .ralKl,  an^l  remarks 
that  Cain  "is  spoken  of"  as  well  as  Abel,  so  that  to  read  AaAs/r*/  would  txpre^s 
no  distinction. — Et». 


22  AN  EXPOSITION  OF  THE  CHAP.  XI. 

Ver.  4. — By  faith  Abel  offered  unto  God  a  more  excel- 
lent [acceptable]  sacrifice  than  Cain ;  by  which  he  ob- 
tained witness  that  he  was  righteous,  God  testifying  of 
[unto  or  concerning]  his  gifts ;  and  by  it  he  being  dead 
yet  speaketh,  [or  is  spoken  of]. 

1.  The  person  instanced  in  is  Ahel,  the  second  son  of  Adam,  and 
first  son  of  the  promise,  and  that  under  the  considerations  men- 
tioned before.  2.  It  is  afl&rmed  of  him,  that  he  "  offered  sacrifice 
nnto  God."  8.  The  manner  of  it  is  declared  in  comparison  with 
that  of  Cain ;  he  "  offered  a  more  excellent  sacrifice/'  4.  Hereon 
there  was  with  respect  unto  him  a  double  consequent:  (1.)  When 
he  was  alive,  that  "he  obtained  witness  that  he  was  righteous;" 
(2.)  When  he  was  dead,  that  "  he  yet  speaketh." 

1.  The  'person  instanced  in  is  Abel ;  he  who  was  witliout  example, 

without  outward  encourajrement,  without  any  visible 
theatre,  without  any  witness  of  his  sufferings  to  transmit 
them  unto  others,  but  God  alone;  the  first  in  the  world  who  suffered 
death  in  the  cause  of  Christ  and  his  worship.  And  this  he  did  from 
his  own  brother,  from  one  that  joined  with  him  in  the  outward  acts 
of  divine  worship ;  to  give  an  example  of  the  two  churches,  the  suffer- 
ing and  the  persecuting,  to  the  end  of  the  world.  This  Imth  made 
him  famous  in  all  generations;  which,  as  Chrysostom  thinks,  is  in- 
tended in  the  last  clause  of  the  words,  hi  "kakuTai,  "  he  is  yet  spoken 
of ;"  that  is,  with  fame  and  renown. 

Ohs.  I.  Every  circumstance  in  suffering  shall  add  to  the  glory  of 
the  sufferer;  and  those  who  suffer  here  tor  Christ  without  witness, 
as  many  have  done  to  death  in  prisons  and  dungeons,  have  yet  an 
all-seeing  Witness  to  give  them  testimony  in  due  season. — "  The 
righteous  shall  be  had  in  everlasting  remembrance ;"  and  nothing 
that  is  done  or  suffered  for  God  shall  be  lost  for  ever. 

2.  That  which  is  affirmed  in  general  of  this  person  is,  that  "  lie 
offered  sacrifice  to  God,"  and  that  he  did  it  "  by  faith."  An  account 
hereof  is  given  us.  Gen.  iv.  3-5,  which  the  apostle  hath  respect  unto. 
And  it  is  there  declared, — 

(L)  What  time  he  offered  this  sacrifice;  it  was  CP!  Ti^.P, — that  is, 
"  after  the  expiration  of  some  time"  or  days,  namely,  after  he  and 
Cain  were  settled  in  their  distinct  callings,  verse  3.  Until  then  they 
had  been  under  the  instruction  of  their  parents;  but  being  now  fixed 
in  their  own  peculiar  stations  and  callings,  they  made  their  distinct 
solemn  profession  of  the  worship  of  God ;  which  is  the  sense  of  the 
place,  though  not  observed  by  any  expositors. 

(2.)  The  matter  of  his  offering  was  "  the  firstlings  of  his  flock, 
and  of  the  fat  thereof"  [1.]  It  was  of  living  creatures,  and  thei^e- 
fore  was  made  by  mactatiou,  or  the  shedding  of  blood;  whence  thf 


YER.  4.]  EPISTLE  TO  THE  HEBREWS.  23 

apostle  calls  it  Sutr/a,  "  a  sacrifice  by  mactation;"  nat^  though  in  tlie 
text  it  comes  under  the  name  of  '^0?'?,  which  he  renders  by  d(Lpov, 
"a  gift."  [2.]  It  was  of  tlie  best.  Ist.  AVhilst  they  were  aUve, 
"  the  Jii^stlings  of  the  flock;"  which  God  afterwards  took  as  hispor- 
lion,  Exod.  xiii.  12,  2dly.  When  it  was  dead,  it  was  of  "the  fat  of 
them;"  which  God  also  claimed  as  his  own,  Lev.  iii.  16,  vii.  25; — 
that  is,  the  fat  of  those  firstlings.  For  his  sacrifice  was  a  holo- 
caust, wherein,  after  the  blood  was  shed  at  the  altar,  and  offered 
unto  God,  the  fat  was  burned  on  the  altar,  and  the  Avhole  body  at  a 
distance  from  it.  It  appears,  therefore,  that  the  sacrifice  of  Abel 
was,  as  unto  the  matter  of  it,  both  in  itself  and  in  Goii's  esteem,  of 
the  most  precious  and  valuable  things  in  the  whole  creation,  subject 
unto  man  and  his  use.  And  even  hence  it  may  be  called  -rrXf/ova 
^vGiav  '^rocfcc  Kd'iv,  "  a  more  excellent  sacrifice  than  that  of  Cain," 
which  was  only  "of  the  fruit  of  the  ground,"  and  that,  it  may  be, 
gathered  "  raptim,"— without  choice  or  judgment  of  what  was  most 
meet  to  be  offered  unto  God.  And  it  is  for  ever  dedicated  as  a  rule 
for  the  church  in  all  ages,  that, — 

Ohs.  II.  We  are  to  serve  God  with  the  best  that  we  have,  the 
best  that  is  in  our  power,  with  the  best  of  our  spiritual  abiliiies; 
which  God  afterwards  fully  confirmed. 

(3.)  And  he  offered  this  sacrifice  "to  God,"  ruj  QiSj,  ^j'^"'?.  Gen.  iv.  3. 
This  was,  from  tlie  first  institution  of  it,  the  highest  and 
most  peculiar  way  of  ownmg  and  paymg  homage  unto 
the  Divine  Being.  Unto  whomsoever  sacrifice  is  offered,  he  is 
owned  as  God.  And  therefore  when  the  Gentiles  sacrificed  to  the 
devil,  as  tliey  did,  1  Cor.  x.  20,  they  owned  him  thereby  as  "  the 
god  of  this  world,"  2  Cor.  iv.  4.  And  there  are  many  supersti- 
tious observances  in   the  Papac}'^  that  intrench  on  this  idolatry. 

(4.)  He  offered  it  "  by  faith."  .  Now  faith  herein 
respects,  [1.]  The  institution  of  the  worship;  and,  [2.] 
The  heart  or  mind  of  the  worshippers. 

[1.]  He  did  it  by  faith,  because  he  had  respect  in  what  he  did  unto 
God's  institution,  which  consists  of  a  command  and  a  promise,  which 
faith  hath  regard  unto.  It  was  not  a  service  that  he  himself  invented ; 
for  if  it  were,  he  could  not  have  performed  it  in  faith,  unto  whose 
formal  nature  it  belongs  to  respect  a  divine  command  and  promise. 

[2.]  He  did  it  in  faith,  in  that  he  did  it  in  the  exercise  of  saving 
faith  in  God  therein.  He  did  it  not  hypocritically,  he  did  it  not 
in  a  mere  attendance  unto  the  outward  duty;  but  it  was  kindled  in 
his  own  heart  by  the  Holy  Spirit,  before  it  was  fired  on  the  altar 
from  heaven.     For, — 

Obs.  III.  God  gives  no  consequential  approbation  of  any  duties 
of  believers,  but  where  the  principle  of  a  living  faith  goes  previously 
in  their  performance. 


24  AN  EXPOSITION  OF  THE  [CHAP.  XL 

8.  It  is  observed  by  the  apostle,  that  he  thus  offered  "  a  better,  a 

,     ,„      choicer,  a  more  excellent  sacrifice  than  Cain;"  for  the 

"  plurimam  "  of  the  Vulgar  Latin  is  not  capable  of  any 

good  interpretation.     And  the  reason  whence  it  was  so  must  be 

inquired  into.     And, — 

(I.)  We  observed  before,  that  as  to  the  onatter  of  it,  it  was  better, 
more  valuable  and  precious,  than  that  of  Cain.  But  this  is  not  a 
sufficient  cause  of  ascribing  such  an  excellency  and  preference  unto 
it,  as  that  on  the  account  thereof  Abel  should  obtain  such  accept- 
ance with  God,  and  a  testimony  from  him,  "  Firstlings  of  the  flock, 
and  their  fat,"  were  better  than  ordinary  "  fruits  of  the  ground ;" 
but  yet  not  so  as  to  constitute  such  a  difference.  Besides,  the  de- 
sign of  the  apostle  is  to  declare  the  efficacy  and  prevalency  of  faith,  and 
not  of  any  especial  kind  of  sacrifices.  Wherefore  hi"  rj;,  "  for  which," 
or  "whereby,"  in  the  next  words,  is  to  be  referred  unto  'x-iaru, 
"  faith,"  and  not  unto  Suff/av,  or  "  sacrifice,"  though  that  be  the  next 
antecedent.     Wherefore, — 

(2.)  This  difference  was  from  his  faith.  And  two  things  did 
depend  thereon:  [1.]  That  his  person  was  justified  in  the  sight  of 
God  antecedently  unto  his  sacrifice,  as  we  shall  see  immediately. 
[2.]  On  the  account  thereof  his  sacrifice  was  grateful  and  acceptable 
unto  God,  as  is  commonly  observed  from  the  order  of  the  words, 
"  The  Lord  had  respect  unto  Abel  and  to  his  offering," 

But  yet  it  is  not  evident  where  the  great  difference  lay.  For 
Cain  also  no  doubt  brought  his  offerinoj  in  faith:  for  he  believed 
the  being  of  God,  that  God  is,  with  his  omnipotent  power  in  the 
creation  of  the  world,  as  also  his  government  of  it  with  rewards  and 
punishments;  for  all  this  he  professed  in  the  sacred  offering  that 
lie  brought  unto  the  Lord.  And  it  is  a  vain  fancy  of  the  Tar- 
gumist,  who  introduceth  Cain  and  Abel  disputing  about  these 
things,  and  Cain  denying  them  all:  for  he  made  profession  of  them 
all  in  his  offering  or  sacrifice.  Wherefore  it  is  certain  that  the  faith 
of  Abel  and  Cain  differed,  as  in  their  especial  nature,  so  in  their 
acts  and  objects.     For, — 

(1.)  Ca\n  considered  God  only  as  a  creator  and  preserver, 
whereon  he  offered  the  fruits  of  the  earth,  as  an  acknowledgment 
that  all  these  things  were  made,  preserved,  and  bestowed  on  man, 
by  him;  but  he  had  no  respect  unto  sin,  or  the  way  of  deliverance 
from  it  revealed  in  the  first  promise.  The  faith  of  Abel  was  fixed 
on  God,  not  only  as  a  creator,  but  as  redeemer  also;  as  him  who, in 
infinite  wisdom  and  grace,  had  appointed  the  way  of  redemption  by 
sacrifice  and  atonement  intimated  in  the  first  promise.  Wherefore 
his  faith  was  accompanied  with  a  sense  of  sin  and  guilt,  with  his 
lost  condition  by  the  fall,  and  a  trust  in  the  way  of  redemption  and 
recovery  which  God  had  provided.     And  this  he  testified  in  the 


VER.  4.]  EPISTLE  TO  THE  HEBREWS.  2o 

kind  of  his  sacrifice,  which  was  by  death  and  blood;  in  the  one 
owning  the  death  which  himself  by  reason  of  sin  was  obnoxious 
unto;  in  tiie  other  the  way  of  atonement,  which  was  to  be  by  blood, 
the  blood  of  the  promised  Seed, 

(2.)  They  differed  in  their  especial  nature  and  acts.  For  the 
faith  of  Abel  was  saving,  justifying,  a  principle  of  holy  obedience, 
an  effect  of  the  Holy  Spirit  in  his  mind  and  heart:  that  of  Cain 
was  a  naked,  barren  assent  unto  the  truths  before  mentioned,  which 
is  usually  described  under  the  name  of  a  common  and  temporary 
faith;  which  is  evident  from  the  event,  in  that  God  never  accepted 
his  person  nor  his  offerings. 

And  these  are  the  things  which  still  make  the  hidden  difference 
between  the  professors  of  the  same  faith  and  worship  in  general, 
whereof  God  alone  is  the  judge,  approving  some,  and  rejecting 
others.  So  from  the  foundation  of  the  world  there  was  provision 
laid  in  to  warn  the  church  in  all  ages,  that  the  performance  of  the 
outward  duties  of  divine  worship  is  not  the  rule  of  the  acceptance  of 
men's  persons  with  God.  A  distinction  is  made  from  the  inward 
principle  whence  those  duties  do  proceed.  Yet  will  not  the  world 
receive  the  warning  unto  this  day.  Nothing  is  of  a  higher  provo- 
cation, than  that  the  same  duty  should  be  accepted  in  some,  and 
rejected  in  others,  and  that  because  the  persons  of  the  one  are 
accepted,  and  not  of  the  other.  Many  have  no  greater  quarrel  at 
religion,  than  that  God  had  respect  unto  Abel  and  his  offering, 
and  not  to  Cain  and  his. 

4.  As  to  the  consequences  of  Abel's  faith, — 

The  first  consequent  of  this  efficacy  of  faith  in  Abel  is,  that 
"  he  obtained  witness  that  he  was  righteous." 

"  By  which:"  that  is,  by  which  faith,  as  we  showed 
beiore. 

"He  was  testified  unto;"  "  he  obtained  witness;" — that  is,  from 
God  himself.  And  this  was  so  famous  in  the  church,  , 
that  he  seems  commonly  to  be  called  by  that  name, 
"the  righteous  Abel;"  as  he  is  by  our  Saviour,  speaking  of  him. 
Matt,  xxiii.  35.  But  we  do  not  find  any  such  testimony  in  express 
words  given  unto  him  in  the  Scripture.  Wherefore  the  apostle 
proves  his  assertion  by  that  wherein  such  a  testimony  is  virtually 
contained.  "  For  God,"  saith  he,  "  testified  unto  his  gifts;"  wherein 
he  allegeth  those  words  in  Moses,  "The  Lord  had  respect  unto 
Abel  and  to  his  offering."  He  testified,  in  the  approbation  of  his 
offering,  that  he  had  respect  unto  his  person:  that  is,  that  he  judged, 
esteemed,  and  accounted  him  righteous;  for  otherwise  God  is  no 
respecter  of  persons.  Whomsoever  God  accepts  or  respects,  he  tes- 
tifieth  him  to  be  righteous;  that  is,  to  be  justified,  and  freely 
accepted  with   him.     This  Abel   was  by  faith  antecedently  unto 


26  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

his  offering.  He  was  not  made  righteous,  he  was  not  justified  by 
his  sacrifice;  but  therein  he  showed  his  faith  by  iiis  works:  and  God 
by  acceptance  of  his  works  of  obedience  justified  him,  as  Abraham 
was  justified  by  works;  namely,  declaratively ;  he  declared  him  so 
to  be. 

Obs.  IV.  Our  persons  must  be  first  justified,  l^efore  our  works  of 
obedience  can  be  accepted  with  God ;  for  by  that  accejitance  he 
testifies  that  we  are  righteous. 

By  what  way  God  gave  this  testimony  unto  the  gifts  or  sacrifice 
,  of  Abel,  is  not  expressed.     Most  do  judge  that  it  was 

by  causing  fire  to  fall  from  heaven  to  kindle  and  con- 
sume his  sacrifice  on  the  altar.  Certain  it  is  that  it  was  by  some 
such  assured  token  and  pledge,  as  whereby  his  own  faith  was 
strengthened,  and  Cain  provoked.  For  God  did  that  with  respect 
unto  him  and  his  offering  which  he  did  not  towards  Cain  and  his; 
whereby  both  of  them  knew  how  things  stood  between  God  and 
them.  As  Esau  knew  that  Jacob  had  gotten  the  blessing,  which 
made  him  resolve  to  kill  him ;  so  Cain  knew  that  Abel  and  his 
offering  were  accepted  with  God,  whereon  he  slew  him. 

And  here  we  have  the  prototype  of  the  believing  and  malignant 
churches  in  all  ages; — of  them  who,  under  the  profession  of  religion, 
are  "born  after  the  Spirit,"  or  after  the  promise;  and  those  that 
are  "born  after  the  flesh"  only.  Tlien  that  began  which  the  apostle 
affirms  still  to  continue:  "He  that  was  born  after  the  flesh  perse- 
cuted him  that  was  born  after  the  Spirit;  even  so  it  is  now,"  Gal. 
iv.  29.  This  was  the  first  public,  visible  acting  of  the  ennjity  be- 
tween the  seed  of  the  woman  and  the  seed  of  the  serjjent;  for 
"  Cain  was  of  the  wicked  one"  (the  seed  of  the  serpent),  "  and  slew 
his  brother,"  1  John  iii.  12.  And  a  pledge  or  representation  it  was 
of  the  death  of  Christ  himself  from  the  same  principle.  And  it 
being  the  first  instance,  and  consequently  the  pattern  and  example 
of  the  two  seeds  in  all  ages,  we  may  give  a  brief  account  of  it. 

(1.)  The  foundation  of  the  difference  lay  in  their  inward  different 
principles.  The  one  was  a  true  believer,  born  of  the  Spirit,  and 
heir  of  the  promise;  the  other  was  of  the  evil  one,  under  the  power 
of  the  principles  of  sin  and  malice.  Yet  notwithstanding  these  dif- 
ferent internal  principles,  they  lived  together  for  a  season  in  outward 
peace,  as  believers  and  unbelievers  may  do,  and  as  yet  do. 

(2.)  The  occasion  of  acting  this  enmity  in  Cain,  was  the  visible 
worship  of  God.  Until  that  was  undertaken  and  engaged  in,  he 
carried  things  quietly  with  his  brother;  as  others  vv'alking  in  his 
way  and  spirit  continue  to  do.  But  from  hence,  on  many  accounts, 
they  take  occasion  to  act  their  enmity. 

(3.)  In  this  public  worship  Abel  attended  diligently  unto  the 
mind  of  God  and  conduct  of  faith,  as  we  have  showed;  Cain  trusted 


VER.  4.]  EPISTLE  TO  THE  HEBREWS,  27 

unto  the  formality  of  the  outward  work,  without  much  reo-ard  to 
either  of  them.  And  there  is  nothing  wherein  true  believers  do 
more  carefully  act  faith  according  to  the  mind  of  God  than  in  liis 
solemn  worship,  according  to  the  example  of  Abel,  others  adherincr 
for  the  most  part  unto  their  own  inventions. 

(4.)  Hereon  God  manifested  his  approbation  of  the  one  and  his 
disapp)rohation  of  the  other;  which  provoked  Cain  to  exercise  his 
rage  and  malice  unto  the  death  of  his  brother.  Their  worship  was 
diiferent  in  the  matter  and  manner  of  it.  This  provoked  not  Cain; 
he  liked  his  own  way  better  than  his  brother's.  But  when  there 
was  testimony  given  of  God's  acceptance  of  his  brother  and  his  wor- 
ship, with  a  disapprobation  of  him  and  his,  this  he  would  revenge  with 
the  blood  of  his  brother.  God  did  not  afterwards  continue  to  give, 
nor  doth  he  now  give,  any  outward  testimony  of  the  approbation  of 
one,  and  the  disapprobation  of  another.  Howbeit,  a  secret  sense 
and  fear  hereof  ariseth  in  the  hearts  of  evil  men,  whence  Satan  fills 
them  with  envy  and  malice,  and  stirs  them  up  unto  persecution. 
For  in  themselves  they  find  nothing  of  that  spiritual  advantage  and 
refreshment  which  ariseth  in  the  true  worship  of  God  unto  sincere 
believers.  And  they  on  the  other  side  do  openly  avow  such  a  satis- 
faction in  an  apprehension  of  God's  acceptance  of  them,  as  that  they 
can  undergo  any  persecutions  on  the  account  thereof.  This  provokes 
the  world  ;  this  was  the  rise,  this  is  the  progress  of  persecution. 
And  we  may  learn, — 

Ohs.  V.  That  those  whom  God  approves  must  expect  that  the 
world  will  disapprove  them,  and  ruin  them  if  it  can. 

Ohs.  VI.  Where  there  is  a  difference  within,  in  the  hearts  of  men, 
on  the  account  of  faith  and  the  want  of  it,  there  will  for  the  most 
part  be  unavoidable  differences  about  outward  worship.  So  there 
hath  been  always  between  the  true  church  and  false  worshippers. 

Ohs.  VII.  God's  approbation  is  an  abundant  recompence  for  the 
loss-  of  our  lives.     All  which  are  plan  in  this  instance  of  Al)el. 

The  second  consequent  of  the  efficacy  of  the  laith  of  Abel,  was 
after   his   death :    "  And    by   it   he    being   dead   yet        .    ,  „ 

.  Ai    (tUTT);. 

speaketh."     "  By  it;" — that  is,  by  the  same  faith;   by 
the  means  of  that  faith  that  was  the  ground  of  his  acceptance  with 
God,  whereon  that  which  is  ascribed  unto  his  faith  doth  depend. 
And  this  is,  that  "  he,  being  dead,  yet  speaketh."     Aa-     ^ 
"KsTrai,  being  of  a  middle  form,  may  be  rendered  either  ^^.y^^^r^ 
"  he  speaketh,"  or  "  he  is  spoken  of."    And  accordingly 
this  expression  is  variously  interpreted.     Some  take  it  for  the  good 
fame  and  report  that  Abel  had  in  all  generations;  he  was  cele- 
brated, well  spoken  of,  and  yet  eontinueth  so  to  be.     And  this  way 
the  word  is  applied  by  most  of  the  ancients.     But  it  is  not  accord- 
ing to  the  mind  of  the  apostle.     For,  (1.)  It  is  evident  that  he 


28  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

ascribes  something  peculiar  unto  Abel,  wherein  others  were  not  to 
be  joined  with  him ;  but  this  of  a  good  report  is  not  so,  but  common 
to  him  with  Noah,  Abraham,  an(i  all  the  patriarchs, — they  were 
spoken  of,  and  their  praise  celebrated  in  the  church  no  less  than 
Abel's.  (2.)  The  apostle  plainly  proceeds  in  representing  the  story 
concerning  him,  and  what  fell  out  after  his  death,  as  expressed  in 
the  words  of  God  himself.  Gen.  iv.  10,  "The  voice  of  thy  brother's 
blood  crieth  unto  me  from  the  ground."  This  is  the  speaking  of 
Abel  after  his  death  which  is  here  intended ;  and  this  was  peculiar 
imto  him,  it  is  not  affirmed  of  any  one  besides  in  the  Scripture. 
(3.)  The  apostle  interprets  himself,  Heb.  xii.  24,  where  he  directly 
ascribes  this  speaking  unto  the  blood  of  Abel,  as  we  shall  see  on 
that  place,  if  God  permit. 

Obs.  VIII.  There  is  a  voice  in  all  innocent  blood  shed  by  violence. 
— There  is  an  appeal  in  it  from  the  injustice  and  cruelty  of  men 
unto  God  as  the  righteous  judge  of  all.  And  of  all  cries,  God  gives 
the  most  open  evidence  that  he  hears  it,  and  admits  of  the  appeal. 
Hence  most  murders  committed  secretly  are  discovered;  and  most 
of  those  that  are  openly  perpetiated,  are  openly  avenged  sooner  or 
later  by  God  himself  For  his  honour  and  glory  are  concerned  to 
appear,  upon  the  appeal  to  his  justice  which  is  made  by  innocent 
blood.  Especially  he  is  so,  when  men,  in  taking  away  the  lives  of 
others,  would  entitle  him  unto  it,  by  doing  it  under  a  pretence  of 
judgment  (which  is  his), — by  wicked  judges  and  false  witnesses,  as  it 
was  in  the  case  of  Naboth ;  which  he  will  not  bear  withah  Where- 
fore this  voice,  this  speaking  of  blood,  ariseth  from  the  eternal  law 
which  God  hath  given  unto  mankind  for  the  preservation  of  life 
from  violence,  whereof  he  hath  taken  on  himself  the  supreme  con- 
servation and  guarantee.  Gen.  ix.  5,  6. 

But  there  is  somewhat  more  in  this  speaking  of  the  blood  of 
Abel.  For  by  the  record  of  the  Scripture  God  hath  designed  it 
unto  other  ends,  in  the  way  of  an  ordinance;  as,  (1.)  That  it  should 
be  a  type  of  the  future  persecutions  and  sufferings  of  the  church. 
(2.)  That  it  might  be  a  pledge  of  the  certain  vengeance  that  God 
will  take  in  due  time  on  all  murderous  persecutors.  Abel,  being 
dead,  speaketli  these  words  of  our  Saviour,  "  Shall  not  God  avenge 
his  own  elect,  which  cry  day  and  night  unto  him?  I  tell  you  that 
he  will  avenge  them  speedily,"  Luke  xviii.  7,  8.  (3.)  That  it  might 
be  instructive  unto  faith  and  patience  in  suffering,  as  an  example 
approved  of  God,  and  giving  evidence  unto  future  rewards  and 
punishments. 

And  from  this  first  instance  the  apostle  hath  given  a  mighty  con- 
firmation of  his  intention  concerning  the  power  and  efficacy  of  faith, 
enabling  men  with  blessed  success  to  do  and  suff.r  according  to  the 
mind  of  God.     For  Abel  did,  by  faith  alone,  1.  Obtain  the  blessing 


VER.  5.]  '  EPISTLE  TO  THE  HEBREWS.  29 

of  the  promise  from  his  elder  brother,  as  did  Jacob  afterwards.  2. 
By  it,  as  apprehending  the  promise,  his  person  was  justified  and 
accepted  with  God.  3.  He  was  directed  thereby  to  ivorship  God, 
both  as  to  matter  and  manner,  according  unto  his  own  will.  4.  He 
had  a  divine  testimony  given  both  as  unto  his  person  as  righteous, 
and  his  duties  as  acce[)ted,  to  his  unspeakable  consolation,  5.  He 
had  this  honour,  that  God  testified  his  respect  unto  him  when  he  was 
dead,  and  made  his  blood  as  shed  an  ordinance  unto  the  instruciiou 
of  the  church  in  all  ages. 

From  these  considerations  this  example  was  of  great  force  to  con- 
vince the  Hebrews,  that  if  indeed  they  were  true  believers,  as  he 
supposed  of  them,  chaj).  x.  SO,  that  faith  would  safely  carry  them 
through  all  the  difficulties  they  had  to  conflict  withal  in  their  pro- 
fession, unto  the  glory  of  God  and  their  own  eternal  salvation.  And 
we  may  learn,  that, — 

Obs.  IX.  Whatever  troubles  faith  may  engage  us  into  in  the  pro- 
fession of  it,  with  obedience  according  to  the  mind  of  God,  it  will 
bring  us  safely  off  from  them  all  at  last  (yea,  though  we  sliould  die 
in  the  cause),  unto  our  eternal  salvation  and  honour. 

Verse  5. 

His  second  instance  is  in  Enoch;  for  he  is  the  second  man  unto 
whom  testimony  is  personally  given  that  he  "  pleased  God,"  and  was 
accepted  with  him.  Others  no  doubt  before  him  did  so,  and  were 
so  accepted;  for  he  was  "the  seventh  from  Adam:"  but  as  Abel 
was  the  first,  so  he  is  the  second  who  was  so  peculiarly  testified  unto: 
and  therefore  the  apostle  instanceth  in  him  in  the  second  place, 
after  Abel. 

Yer.  5. — TilSTu  'Evu^  ju,STsridri  ro\J  fin  ibuv  ^(ivarov,  xal  ou^  iiipigxiro, 
hifiTi  fiiTidriTisv  a\jrh  6  ©go's*  'Trpb  'yap  ttjS  fiiradiStug  aiiroD  fie/xapruf'r}Tai 
tv7ipiiyrr)X.Bvai  rui  Qiui. 

Yer.  5. — By  faith  Enoch  was  translated  that  he  should 
not  see  death;  and  was  not  found,  because  God  had 
translated  him :  for  before  his  translation  lie  had  this 
testimony,  that  he  pleased  God. 
This  Enoch  hath  a  double  testimony  given  unto  him  in  the  Scrip- 
ture ;  one  in  the  Old  Testament,  the  other  in  the  New.       .^^^^ 
That  in  the  Old  Testament  is  unto  his  faith  and  holi- 
ness, Gen.  V.     Tliat  in  the  New,  is  unto  his  being  a  jn-ojjhet,  and 
what  he  prophesied,  Jude  14,  15.     But  it  is  probable  that  all  the 
holy  fathers  before  the  flood  were  prophets  and  preachers;  as  Enoch 
was  a  prophet,  and  Noah  was  a  preacher  of  righteousness,  9  Pet.  ii.  5. 
In  their  ministry  did  the  Spirit  of  God  strive  with  men;  which  at 
the  flood  he  put  an  end  unto,  Gen.  vi.  3.     Yea,  by  the  Spnit  of 


30  AN  EXPOSITION  OF  THE  [CHAr.  XL 

Christ,  which  was  in  them,  1  Pet.  i.  11,  he  preached  repentance  unto 
them,  hefore  they  were  cast  into  their  eternal  prison,  1  Pet.  iii.  19. 
And  these  seem  to  have  had  a  (Hfferent  ministry,  for  the  dechuation 
of  the  wliole  counsel  of  God.  Noah  was  "  a  preacher  of  righteous- 
ness," one  that  proposed  the  righteousness  of  God  through  the  pro- 
mise, to  encourage  men  unto  faith  and  repentance ; -as  we  sa}^  a 
gospel-preacher.  And  Enoch  preached  the  threatenings  of  the  law, 
the  future  judgment,  with  the  vengeance  that  would  be  taken  on 
ungodly  sinners,  especially  scoffers  and  persecutors;  which  is  the  sub- 
stance of  his  prophecy  or  sermon  recorded  in  the  Epistle  of  Jude. 

And  he  seems  to  have  given  liis  name  unto  his  son  in  a  spirit  of 
prophecy;  for  he  called  him  np^'^DD^  Gen.  v.  21; — that  is,  "when 
he  dieth,"  there  shall  be  a  "  dismission,"  namely,  of  mankind  from 
the  earth ;  for  he  died  just  before  the  flood. 

The  first  of  these  testimonies  the  apostle  here  makes  use  of,  and 
so  expounds  it  as  to  take  away  sundry  difficulties  that  in  itself  it  is 
liable  to.  Q'O^^f  i^X  Hi^^^  "  God  took  him;"  which  the  author  of  the 
Book  of  Wisdom  expounds  in  a  severe  sense,  "  God  took  him  away, 
lest  wickedness  should  alter  his  understanding,"  chap.  iv.  11,  ground- 
lessly.  The  apostle  renders  it  by  "  translated  him ;"  that  is,  into  a 
more  blessed  state.  And  l^.^'^l,  "and  he  was  not,"  which  some  of 
the  Jews  would  have  to  intimate  his  death,  the  apostle  renders  by, 
"he  was  not  found,"^ — that  is,  any  more  amongst  men;  and  gives 
the  reason  of  it,  namely,  "  becau.se  God  had  translated  him"  into 
another  world.  And  as  unto  what  is  affirmed  in  the  story,  that  he 
"  walked  with  God,"  the  apostle  interprets  it  as  a  testimony  that 
"  he  pleased  God;"  which  makes  plain  the  mind  of  the  Holy  Ghost 
in  the  words  of  Moses. 

Of  this  Enoch  it  is  affirmed,  1.  That  he  was  "  translated ;"  2.  The 
end  of  that  translation  is  declared,  "that  he  should  not  see  death;" 
3.  Tlie  consequent  of  it,  "  he  was  not  found ;"  4.  The  efficient  cause 
of  that  translation,  and  the  reason  of  that  consequent,  he  was  not 
found,  "because  God  had  translated  him;"  5.  The  means  of  this 
translation  on  his  own  part,  it  was  *'  by  faith ;"  6.  The  proof  hereof, 
*'  for  before  his  translation  he  had  this  testimony,  that  he  pleased 
God:"  which  must  be  opened  briefly. 

1.  It  is  affirmed  of  him  that  he  was  "translated;"  translated  out 
of  one  state  and  condition  into  another.  There  are  but 
two  states  of  good  men,  such  as  Enoch  was,  from  first 
to  last:  (1.)  The  state  oi  faith  and  obedience  here  in  this  world. 
This  Enoch  lived  in  three  hundred  years;  so  long  he  lived  and 
*'  walked  with  God."  To  "  walk  with  God,"  is  to  lead  a  life  of  faith 
in  covenant  obedience  unto  God.  '^.?i]^'l,  "he  walked;"  the  same 
word  whereby  God  prescribeth  covenant  obedience  unto  Abraham, 
'^5c'  '=1.^']^''^,  Gen.  xvii.  1.     The  word  in  both  places,  in  the  same  con* 


VEK.  5.]  EPISTLE  TO  THE  HEBKEWS.  S] 

jugation  of  Hitlipael,  signifies  a  "continued  walk  up  and  down," 
every  way.  So  to  walk  with  God,  is  in  all  our  ways,  actions,  and 
duties,  to  have  a  continual  regard  unto  God,  by  faith  in  him,  depend- 
ence on  him,  and  submission  to  him.  This  state  Enoch  had  lived 
in  and  passed  through.  (2.)  The  other  state  is  a  blessedness  in  the 
enjoyment  of  God.  No  other  state  of  good  men  is  once  intimated 
in  the  Scripture,  or  consistent  with  God's  covenant.  Wherefore 
Enoch  being  trunslated  from  the  one,  was  immediately  instated  in 
the  other,  as  was  Elijah  afterwards.  As  unto  any  further  conjec- 
tures of  the  particular  place  where,  or  condition  wlierein  he  is,  the 
Scripture  leaves  no  room  for  them ;  and  those  that  have  been  made 
have  been  rash  and  foolish.  Some  things  we  may  observe,  to  ex- 
•  plain  this  translation. 

(1.)  It  was  of  the  whole  person,  as  unto  state  and  condition. 
*'  Enoch  was  translated;"  his  whole  person,  soul  and  body,  was  taken 
out  of  one  condition,  and  placed  in  another. 

(2.)  Such  a  translation,  without  a  dissolution  of  the  person,  is  pos- 
sible; for  as  it  was  afterwards  actually  made  in  Elijah,  so  the  apostle 

intimates  the  desirable  glory  of  it,  2  Cor.  v.  4,  "  We  groan, not 

that  we  would  be  unclothed,  but  clothed  upon,  that  mortality  might 
be  swallowed  up  of  life." 

(3.)  Unto  this  translation  there  is  a  change  required,  such  as  they 
shall  have  who  will  be  found  alive  at  the  coming  of  Christ:  "  We 
shall  not  all  sleep,  but  we  shall  all  be  changed,"  1  Cor.  xv.  51.  The 
same  change  in  the  bodies  of  them  that  are  translated  as  there  is  in 
those  that  are  raised  from  the  grave  is  necessary  unto  this  transla- 
tion. They  must  be  made  incorrupt,  powerful,  glorious,  spiritual, 
1  Cor.  XV.  42-44.  So  was  it  with  the  body  of  Enoch,  by  the  power 
of  God  who  translated  him;  his  body  was  made  in  a  moment,  in 
the  twinkling  of  an  eye,  incorrupt,  spiritual,  immortal,  meet  for  the 
blessed  habitation  above.     So  was  Enoch  translated. 

(4.)  If  any  one  shall  ask  why  Enoch  was  nut  joined  with  Elijah, 
who  was  afterwards  in  like  manner  translated,  at  his  appearance 
with  the  Lord  Christ  in  his  transfiguration,  but  Moses  rather,  who 
died.  Matt.  xvii.  3;  I  say,  although  I  abhor  all  curiosities  in  sacred 
things,  yet  it  seems  to  be  agreeable  unto  the  mind  of  God,  that, — the 
discourse  which  they  had  then  with  the  Lord  Jesus  Christ  being 
about  the  accomplishment  of  the  law  in  his  death,  as  it  was, — Moses 
who  was  the  lawgiver,  and  Elijah  the  most  zealous  defender  of  it, 
should  be  employed  in  that  service,  and  not  Enoch,  who  was  not 
concerned  therein. 

2.  The  next  end  of  this  translation  was,  "that  he  should  not 
see  death ;"  or  this  was  the  effect  of  it,  that  he  should        x.u  fth  Hut 
not  die.     Death  being  the  great  object  ot  sensible  con-    Ba^arov. 
sideration,    it   is  expressed   by   words  of  sense,   seeing  it    tasting 

VOL.   XVI.— 3 


32  AN  EXPOSITION  OF  THE  [CHAP,  XL 

it,  and  the  like.  And  two  things  are  intended  herein:  (1.)  That 
this  translation  was  without  death,  it  was  not  by  death.  The  He- 
brew word  np7,  "  took,"  "God  took  him/'  Gen.  v.  24,  being  applied 
unto  his  taking  away  a  person  by  death,  Ezek.  xxiv.  16,  18,  doth 
not  necessarily  prove  that  he  died  not.  But  it  is  here  interpreted 
by  the  apostle  that  this  taking  away  was  by  a  translation  from  one 
state  unto  another,  without  the  intervention  of  death.  (2.)  That,  in 
a  way  of  eminent  grace  and  favour,  he  was  freed  from  death.  The 
great  Lawgiver  put  in  an  exception  unto  the  general  sanction  of  the 
law,  that  all  sinners  should  die:  and  this  being  in  itself  and  its 
own  nature  penal,  as  also  destructive  of  our  present  constitution,  in 
the  dissolution  of  soul  and  body,  an  exemption  from  it  was  a  signal 
grace  and  favour. 

And  this  was  a  divine  testimony  that  the  body  itself  is  also  ca- 
pable of  eternal  life.  When  all  mankind  saw  that  their  bodies  went 
into  the  dust  and  corruption  universally,  it  was  not  easy  for  them 
to  believe  that  they  were  capable  of  any  other  condition,  but  that 
the  grave  was  to  be  their  eternal  habitation,  according  to  the  divine 
sentence  on  the  entrance  of  sin,  "  Dust  thou  art,  and  unto  dust  shalt 
thou  return."  But  herein  God  gave  us  a  pledge  and  assurance  that 
the  body  itself  hath  a  capacity  of  eternal  blessedness  in  heaven. 
But  whereas  this  evidence  of  a  capacity  in  the  body  to  enjoy  eternal 
life  and  blessedness  was  confined  unto  such  as  never  dieJ,  it  could 
not  be  a  convincing  pledge  of  the  resurrection  of  bodies  over  which 
death  once  had  a  dominion.  This,  therefore,  was  reserved  for  the 
resurrection  of  Christ. 

3.  Another  consequent  of  this  translation  is,that"hewas  not  found." 

Ill  the  text  of  Moses  it  is  only  ^^T^],  "  and  he  was  not." 
Km  eux  ivpi-  jjg  -went  away,  and  was  no  more  among  men ;  as  David 

expresseth  his  departure  from  among  men,  Ps  xxxix.  14, 
^irsi  !]^S  D^n3,_"  before  I  go  away,  and  I  be  not;"  that  is,  in  this 
world  any  more.  But  in  the  exposition  of  the  apostle  something 
further  is  intimated.  Enoch  was  the  principal  patriarch  in  the 
world,  and  besides,  a  great  prophet  and  preacher.  The  eyes  of  all 
men  about  were  upon  him.  How  God  "took  him  "  is  not  declared. 
Whether  there  was  any  visible  sign  of  it,  as  there  was  unto  Elisha 
in  the  taking  up  of  Elijah,  2  Kings  ii.  11,  is  uncertain.  But  doubt- 
less, upon  the  disappearing  of  so  great  a  person  from  tlie  world,  there 
was  great  inquiry  after  him.  So  when  Elijah  was  taken  up  into 
heaven,  though  there  was  a  visible  sign  of  it,  and  his  divine  rapture 
was  evident,  yet  the  sons  of  the  pn^phets,  because  of  the  rarity  of 
the  thing,  would  search  whether  he  were  not  let  down  again  on 
Borne  mountain,  or  in  some  valley;  "and  they  sought  three  days, 
and  found  him  not,"  verses  16,  17.  The  apostle  seems  to  intimate 
some  such  thing  in  the  old  world  upon  the  disappearance  of  Enoch: 


VER.  5.]  EPISTLE  TO  THE  HEBREWS.  33 

they  made  great  search  after  him,  but  "  he  was  not  found."     Aud 
therefore, — 

4.  He  adds  the  reason  why  he  couhl  not  be  found  on  the  earth, 
namely,  "  because  God  had  transhited  him"  into  another 

state  and  condition.  And  herein  he  gives  us  the  prin-  &^y.=v  airiv  i 
cipal  efficient  cause  of  his  translation ;  it  was  an  act  of  '=*"'• 
God  himself,  namely,  of  his  power,  grace,  and  favour.  And  when 
he  did  no  more  appear  (^^^''X)^  when  he  was  not  found  {ol-^^  tupie- 
xsTo),  this  was  that  which  all  the  godly  were  satisfied  in, — it  was 
because  God  had  translated  him;  whereof  there  was  such  evidence 
as  was  sufficient  security  for  their  faith,  although  at  present  we 
know  not  what  it  was  in  particular.  But  the  apostle  doth  not  only 
declare  the  truth  of  the  thing,  but  also  that  it  was  a  matter  known 
unto  the  church  in  those  days;  whereon  its  use  did  depend. 

5.  This  the  apostle  (which  was  alone  unto  his  present  purpose), 
ascribes  unto  his  faith:  "By  faith  he  was  translated." 

He  was  so,  (1.)  Not  efficiently;  faith  was  not  the  effi- 
cient cause  of  this  translation;  it  was  an  immediate  act  of  divine 
power.  (2.)  Not  meritoriously;  for  it  is  recorded  as  an  act  of  sove- 
reign grace  and  favour.  But,  (o.)  Instramentally  only,  in  that 
thereby  he  was  brought  into  that  state  and  condition,  so  accepted 
with  God,  as  that  he  was  capable  of  so  great  grace  and  favour. 
But  his  being  made  an  instance  of  this  divine  grace,  for  the  edifica- 
tion of  the  church  in  all  ages,  was  an  act  of  sovereignty  alone. 

And  this  is  peculiar  unt')  these  first  two  instances  of  tb.e  power 
of  faith;  that  in  the  one  it  led  him  unto  death,  a  bloody  death; 
in  the  other  it  delivered  him  from  death,  that  he  did  not  die 
at  all. 

In  the  field  of  conjectures  used  on  this  occasion,  I  judge  it  pro- 
bable, (1.)  That  his  rapture  was  visible,  in  the  sight  of  many  that 
feared  God,  who  were  to  be  witnesses  of  it  unto  the  world,  that  it 
might  be  his  ordinance  for  the  conviction  of  sinners,  and  the  strength- 
ening of  the  faith  of  the  church,  as  also  an  exposition  of  the  first 
promise.  (2.)  That  it  was  by  the  ministry  of  angels,  as  was  that 
of  Elijah,  (o.)  Tliat  he  was  carried  immediately  into  heaven  itself, 
and  the  presence  of  God  therein.  (4.)  That  he  was  made  partaker 
of  all  the  glory  which  was  allotted  unto  the  heavenly  state  before 
the  ascension  of  Christ;  concerning  which  see  our  discourse  ot  the 
Person  of  Christ.^     But, — 

Obs.  I.  Whatever  be  the  outward  different  events  of  faith  in  be- 
lievers in  this  world,  they  are  all  alike  accepted  with  God,  approved 
by  liim,  and  shall  all  equally  enjoy  the  eternal  inheritance. 

Obs.  II.  God  can  and  doth  put  a  great  difference,  as  unto  outward 


'  Vol.  i.  of  miscellaneous  works. — Ed. 


•3*  AN  EXPOSITION  OF  THE  [CHAP.  XL 

things,  between  such  as  are  equally  accepted  before  him. — Abel 
shall  die,  and  Enoch  shall  be  taken  alive  into  heaven. 

1  am  fully  satisfied,  from  the  prophecy  of  Enoch,  recorded  by 
Jude,  that  he  had  a  great  contest  with  the  world  about  faith,  obe- 
dience, the  worship  of  God,  with  the  certainty  of  divine  vengeance 
on  ungodly  sinners,  with  the  eternal  reward  of  the  righteous.  And 
as  this  contest  for  God  against  the  world  is  exceeding  acceptable 
unto  him,  as  he  manifested  afterwards  in  his  taking  of  Elijah  to 
himself,  who  had  managed  it  with  a  fiery  zeal;  so  in  this  translation 
of  Enoch  upon  the  like  contest,  he  visibly  judged  the  cause  on  his 
side,  confirming  his  ministry,  to  the  strengthening  of  the  faith  of 
the  church,  and  condemnation  of  the  world. 

Wherefore,  although  it  be  a  dream,  that  the  two  witnesses  men- 
tioned Rev.  xi.  8-5  are  Enoch  and  Elias  personally,  yet  because  their 
ministry  is  to  bear  testimony  for  God  and  Christ  against  the  world, 
thereby  plaguing  and  tormenting  the  men  that  dwell  on  the  earth, 
verse  10,  as  they  also  did,  there  may  be  an  allusion  unto  them  and 
their  ministry.  And  whereas  there  are  two  ways  of  the  confirma- 
tion of  a  ministr}';  first.  By  suffering,  and  that  sometimes  to  death, 
as  did  Abel,  and,  secondly,  By  God's  visible  owning  of  them,  as  he 
did  Enoch :  both  these  are  to  befall  these  two  witnesses,  who  are 
first  to  be  slain,  and  then  taken  up  into  heaven;  first  to  suffer,  and 
then  to  be  exalted. 

Ohs.  III.  There  is  no  such  acceptable  service  unto  God,  none 
that  he  hath  set  such  signal  pledges  of  his  favour  upon,  as  zeal- 
ously to  contend  against  the  world  in  giving  witness  to  his  ways, 
his  worship,  and  his  kingdom,  or  the  rule  of  Christ  over  all 
And, — 

Ohs.  IV.  It  is  a  part  of  our  testimony,  to  declare  and  witness  that 
vengeance  is  prepared  for  ungodly  persecutors,  and  all  sorts  of  impe- 
nitent siimers,  however  they  are  and  may  be  provoked  thereby, 

Ohs.  V.  The  principal  part  of  this  testimony  consists  in  our  own 
personal  obedience,  or  visible  walking  with  God  in  holy  obedience, 
according  to  the  tenor  of  the  covenant,  2  Pet.  iii.  11,  14.     And, — 

6.  Tiiis  the  apostle  affirms  of  Enoch  in  the  last  place:  "  For  before 
his  translation  he  had  this  testimony,  that  he  pleased  God." 

These  words  are  an  entrance  into  the  proof  of  the  apostle's  as- 
sertion, namely,  that  it  was  "  by  faith  Enoch  was  translated  ;" 
which  he  pursues  and  confirms  in  the  next  verse.  He  was  trans- 
lated by  faith;  for  before  that  translation  he  had  that  testimony. 
xifo  yaf,  Tw  For  it  is  said  of  him,  that  "  he  walked  with  God  three 
(urccS'iinut a.u-  hundred  years;"  after  which  he  was  translated.  The 
*"*"■  apostle  doth  not  say  that  this  was  testified  of  him  before 

his  translation,  as  signifying  the  time  of  the  giving  that  testimony 
unto  him;  for  it  was  not  until  many  generations  afterward:  but 


VER.  5.]  EPISTLE  TO  THE  HEBREWS.  35 

this  testimony,  when  given  him,  did  concern  the  time  before  his 
translation,  as  it  doth  evidently,  Gen.  v.  22,  24. 

That  of  "  walking  with  God,"  in  Moses,  the  apostle  renders  by 
"pleasing  of  God;"  for  this  alone  is  well-pleasing  to 
him.     His  pleasure,  his  delight  is  in  them  that  fear        ^^y"^^>^i- 
him,  that  walk  before  him.     And  the  apostle  gives  us  '      ' 

the  whole  sense  of  the  divine  testimony,  that  he  walked  with  God, 
namely,  so  as  that  his  walk  with  God  was  well-pleasing  unto  him, 
— that  it  was  accepted  with  him,  and  his  person  therein. 

And  this  also  is  peculiar  unto  these  first  two  instances,  that  they 
had  an  especial  testimony  from  God,  as  unto  the  acceptance  of 
them  and  their  services.  So  it  is  testified  of  Abel,  that  "  the  Loud 
had  respect  unto  him  and  to  his  offering  ;"  and  of  Enoch,  that 
"  he  pleased  God;"  both  of  them  being  declared  to  be  righteous  by 
faith. 

And  we  may  observe  from  the  whole,  that, — 

Obs.  VI.  It  is  an  effect  of  divine  wisdom,  as  to  dispose  the  works 
of  his  providence  and  the  accomplishment  of  his  promises  unto  an 
ordinary  established  rule,  declared  in  his  word,  which  is  the  only 
guidance  of  faith;  so  sometimes  to  give  extraordinary  instances  in 
each  kind,  both  in  a  way  of  judgment  and  in  a  way  of  grace  and 
favour. — Of  the  latter  sort  was  the  taking  of  Enoch  into  heaven ; 
and  of  the  former  was  the  firing  of  Sodom  and  Gomorrah  from 
heaven.  Such  extraordinary  acts,  either  the  wicked  security  of 
the  world  or  the  edification  of  the  church  doth  sometimes  make 
necessary. 

Obs.  VI I.  Faith  in  God  through  Christ  hath  an  efficacy  in  the 
procuring  of  such  grace,  mercy,  and  favour  in  particular,  as  it  hath 
no  ground  in  particular  to  believe. — Enoch  was  translated  by  faith; 
yet  did  not  Enoch  believe  he  should  be  translated,  until  he  had  a 
particular  revelation  of  it.  So  there  are  many  particular  mercies 
which  faith  hath  no  word  of  promise  to  mix  itself  withal,  as  unto 
their  actual  communication  unto  us;  but  yet,  keeping  itself  within 
its  bounds  of  trust  and  reliance  on  God,  and  acting  by  patience  and 
prayer,  it  may  be,  and  is,  instrumental  in  the  procurement  of  them. 

Obs.  VIII.  They  must  walk  with  God  here  who  design  to  live 
with  him  hereafter,  or  they  must  please  God  in  this  world  who 
would  be  blessed  with  him  in  another. 

Obs.  IX.  That  faith  which  can  translate  a  man  out  of  this  world, 
can  carry  him  through  the  difficulties  which  he  may  meet  withal  in 
the  profession  of  faith  and  obedience  in  this  world  —Herein  lies  the 
apostle's  argument.  And  this  latter,  the  Lord  Jesus  Clirist  hath 
determined  to  be  the  lot  and  portion  of  his  disciples.  So  he  tes- 
tifies, John  xvii.  15,  "I  pray  not  that  thou  shouldest  take  them  ou' 
of  the  world ;  but  that  thou  shouldest  keep  them  from  the  evil." 


S6  AN  EXPOSITION  OF  THE  [CIIAP.  XL 

In  these  two  instances  of  Abel  and  Enoch  we  have  a  representa- 
tion of  the  state  of  the  old  world  before  the  Hood.  There  were  two 
sorts  of  persons  in  it; — believers,  and  such  as  believed  not.  Among 
these  there  were  differences  about  religion  and  the  worship  of  God, 
as  between  Abel  and  Cain.  Some  of  them  were  approved  of  God, 
and  some  were  not.  Hence  arose  persecution  on  the  part  of  the 
world;  and  in  the  church,  the  wicked,  scoffing,  persecuting  world, 
was  threatened  by  predictions  of  judgments  and  divine  vengeance 
to  come,  as  tbey  were  in  the  preaching  and  prophecy  of  Enoch. 
God  in  the  meantime  exercised  patience  and  long-suffering  towards 
them  tliat  were  disobedient,  1  Pet,  iii.  20;  yet  not  without  some  in- 
stances of  his  especial  favour  towards  believers.  And  thus  it  is  at 
tliis  day. 

Verse  6. 

There  being  no  direct  mention  made  of  faith  in  the  testimony 
given  unto  Enoch,  but  only  that  by  walking  with  God  he  pleased 
him,  the  apostle  in  this  verse  proves  from  thence  that  it  was  by 
faith  that  he  so  pleased  God,  and  consequently  that  thereby  he 
obtained  his  translation. 

Ver.  6.— Xwp/5  ds  T/gTScag  ablivarov  svapearTJeai'  v/arsuffai  yap  bii  rlv 
Tpo<rip^6/j.zvov  TcZ  Qsuj  on  iarl,  xai  toTq  Ix^'/jroDo'/i'  avrov  (jjiGOwTrohorra 
yivsrai. 

Ei/xpeaT'^acii.  Tw  Qe^  is  not  in  the  original,  but  is  in  all  the  old  translations, 
and  is  to  be  bupplied.  We  add  "him,"  as  contained  in  the  word,  and  not  as  a 
supplement. 

Ve7\  6. — But  without  faith  [it  is]  impossible  to  j)lease 
him.  For  it  behoveth  him  that  coineth  to  God,  to  be- 
lieve that  he  Is  \_a  God  to  him,  or  his  G.jd],  and  [that] 
lie  is  a  rewarder  of  them  that  diligently  seek  him. 

The  assertion  of  the  apostle  whereon  he  builds  his  exhortation  is, 
that  Enoch  was  translated  by  faith.  The  proof  of  this  assertion  he 
expresseth  in  the  way  of  a  syllogi.stical  argument.  The  proposition 
he  lays  down  in  the  verse  foregoing,  Enoch  had  a  divine  testimony 
that  he  pleased  God.  The  assumption  consists  in  this  sacred  maxim, 
"  Without  faith  it  is  impossible  to  please  God :"  whence  the  con- 
clusion follows,  by  the  interposition  of  another  argument  of  the  same 
kind,  namely,  that  whereby  Enoch  pleased  God,  by  that  he  was 
translated;  for  his  translation  was  the  consequent  and  effect  of  his 
pleasing  God.  And,  thirdly,  he  gives  an  illustration  and  confirma- 
tion of  his  assumption,  "  For  he  that  cometh  to  God,"  etc. 

The  adversative  particle  di,  "  but,"  constitutes  this  form 
of  argument,  "  He  pleased  God;  but  without  faith  it  is 
impossible/'  etc. 


VEVu  C.J  EPISTLE  TO  THE  HEBUEWS.  37 

1.  In  the  proposition  itself,  the  form  and  matter  of  it  may  be 
considered. 

(1.)  As  unto  the  form,  there  is  a  positive  affirmation  inchided  in 
the  negative:  "Without  faith  it  is  impossible  to  please  God;"  that 
is,  faith  is  tiie  only  way  and  means  whereby  any  one  may  please 
God.  So  x'^f'S  is  frequently  used  to  intimate  the  affirmation  of  the 
contrary  unto  what  is  denied.  John  i.  3,  Xvpig  aurou, — "  Without 
him  nothing  was  made;"  that  is,  'Every  thing  was  made  by  him.' 
John  XV.  5,  Xupii  ifj^ou, — "  Without  me  ye  can  do  nothing;"  that  is, 
'  By  me,  or  my  strength,  ye  must  do  all  things.'  Kom.  x.  14,  "  How 
shall  they  hear  x^plg  TLripusaovrog" — "without  a  preacher?"  that  is, 
'All  hearing  is  by  a  preacher.'  See  Heb.  vii.  20,  ix.  7,  18.  Where- 
fore, "  Wilhcut  foith  it  is  impossible  to  please  God,"  is  the  same 
with,  '  All  pleasing  of  God  is,  and  must  be,  by  faith,  it  being  impos- 
sible it  should  be  otherwise.'  And  this  sense  of  the  words  is  neces- 
sary unto  the  argument  of  the  apostle,  which  is  to  prove  the  pov/er 
and  efficacy  of  faith  with  respect  imto  our  acceptation  with  God. 

(2.)  As  unto  the  matter  of  the  proposition,  that  which  is  denied 
without  faith,  or  that  which  is  enclosed  unto  the  sole 
agency  of  faith,  is  iCapierrisai,  "to  please,"  "  placere," 
"  beueplacere."  Tlie  verb  is  used  only  in  this  epistle,  in  these  two 
verses,  and  chap.  xiii.  16,  in  the  passive  voice,  "God  is  well-pleased ;" 
"  promeretur  Deus,"  Vulg.  Lat.,  without  any  signification.  The  ad- 
jective, iudpidros,  is  used  frequently,  and  constantly  applied  unto  per- 
sons or  things  tliat  are  accepted  witli  God,  Rom.  xii.  1,  2,  xiv.  18; 
2  Cor.  V.  9;  Eph.  v.  10;  Pliil.  iv.  18;  Col.  iii.  20.  Three  things  are 
here  included  in  it:  [1.]  That  the  j^erson  be  accepted  with  God,  that 
God  be  well-pleased  with  him.  [2.]  That  his  duties  do  please  God, 
that  he  is  well-pleased  with  tiiem,  as  he  was  with  the  gifts  of  Abel 
and  the  obedience  of  Enoch.  So  Heb.  xiii.  16.  [3.]  That  such  a 
person  have  testimony  that  he  is  righteous,  just  or  justified,  as  Abel 
and  Enoch  had,  and  as  all  true  believers  have  in  the  Scripture. 

This  is  that  pleasing  of  God  which  is  enclosed  unto  faith  alone. 
Otherwise  there  may  be  many  acts  and  duties  which  may  be  mate- 
rially such  as  God  is  pleased  with,  and  which  he  will  reward  in  this 
world,  witliout  faith:  such  was  the  destruction  of  the  house  of  Ahab 
by  Jehu.  But  the  pleasing  of  God  under  consideration  includes 
the  acceptance  with  God  of  the  person  and  his  duties,  or  his  justifi- 
cation before  him.  And  tliis  regulates  the  sense  of  the  lact  clause 
of  the  verse.  Our  coming  unto  God,  and  believing  in  him,  must  be 
interpreted  with  respect  unto  this  well-pleasing  of  him. 

This  is  so  by  faith,  as  that  without  it  it  is  "impossible."     Many  in 
all  ages  have  attempted  thus  to  please  God  without  faith,     ,^j^-^^^^^_ 
and  yet  continue  so  to  do.     Cain  began  it.     His  design 
in  his  offering  was  to  please  God;  but  he  did   it  not  in  iaith,  a. id 


SS  AN  EXPOSITION  OF  THE  [CHAP.  XL 

failed  in  his  desio^n.  And  this  is  the  irreat  difference  always  in  the 
visi])le  church.  All  in  their  divine  worship  ])rofess  a  desire  to  please 
God,  and  hope  that  so  they  shall  do, — to  what  purpose  else  was  it 
to  serve  him? — but,  as  our  apostle  speaks,  many  of  them  seek  it  not 
by  faith,  but  by  their  own  works  and  duties  which  they  do  and  per- 
form, Rom.  ix.  32.  Those  alone  attain  their  end  who  seek  it  by 
faith.  And  therefore  God  frequently  rejects  the  greatest  multipli- 
cation of  duties,  where  faith  is  wanting,  Isa.  i.  11-15,  Ps.  xl. 

2.  Wherefore,  saith  the  apostle,  this  is  a  fundamental  maxim  of 
religion,  namely,  '  It  is  impossible  to  please  God  any  other  way  but 
by  faith/  Let  men  desire,  design,  and  aim  at  it  whilst  they  please, 
they  shall  never  attain  unto  it.  And  it  is  so  impossible,  (1.)  From 
divine  constitution.  Hereunto  the  Scripture  bears  testimony  from 
first  to  last,  namely,  that  none  can,  that  none  shall,  evtr  please  God 
but  by  faith,  as  our  apostle  pleads  at  large,  Rom.  iii.-v.  (2.)  From 
the  nature  of  the  thing  itself,  faith  being  the  first  regular  motion  of 
the  soul  towards  God,  as  we  shall  see  immediately. 

Howbeit  the  contrary  apprehension,  namely,  that  men  by  their 
works  and  duties  may  please  God  without  faith,  as  well  as  by  faith, 
or  in  the  same  manner  as  with  faith,  is  so  deeply  fixed  in  the  minds 
of  men,  as  that  it  hath  produced  various  evil  consequences.     For, — 

(1.)  Some  have  disputed  with  God  himself,  as  if  he  dealt  not 
equally  and  justly  with  them,  when  he  was  not  well  pleased  with 
their  duties,  nor  accepted  themselves.  Cain  was  so,  being  thereon 
not  more  wrathful  with  his  brother  than  with  God  himself,  as  is 
plain  in  the  rebuke  given  unto  him.  Gen.  iv.  5-7.  So  did  the 
Jews  frequently:  "Wherefore  have  we  fasted,  and  thou  seest  not?" 
Isa.  Iviii.  3.  And  so  it  is  with  all  hypocrites  unto  this  day:  should 
they  at  any  time  be  convinced  that  God  is  not  pleased  either  with 
their  persons  or  their  duties,  especially  the  duties  of  religious  wor- 
ship which  they  perform  unto  him, — which  they  judge  to  be  every 
whit  as  good  as  theirs  who  are  accepted, — they  are  angry  in  their 
hearts  with  God  himself,  and  judge  that  he  deals  not  well  with  them 
at  all. 

(2.)  This  is  that  which  keeps  up  hatred,  feuds,  and  persecutions, 
in  the  visible  church.  The  greatest  part  generally  are  contented 
with  the  outward  performance  of  duties,  not  doubting  but  that  by 
them  they  shall  please  God.  But  when  they  find  others  professing 
that  the  sincerity  of  saving  faith,  and  that  working  in  serious  re- 
pentance, and  universal  obedience  unto  God,  are  necessary  unto  this 
pleasing  of  God,  whereby  their  duties  are  condemned,  their  coun- 
tenances fall,  and  they  are  full  of  wrath,  and  are  ready  even  to  slay 
their  brethren.  There  is  the  same  difference,  the  same  grounds  and 
reasons  of  it,  between  true  believers  and  persecuting  hypocrites  still, 
as  was  between  Abel  and  Cain.     Ail  profess  a  design  to  please  God, 


TER.  6.J  EPISTLE  TO  THE  HEBREWS.  39 

as  they  both  did;  all  perform  the  same  outward  duties,  the  one  com- 
monly more  attending  unto  the  rule  of  them  than  the  other,  as  they 
did:  but  the  one  sort  plead  a  secret  interest  in  divine  favour  and 
acceptation  by  faith,  that  is  invisible;  the  other  trust  unto  their  out- 
ward works;  whence  an  endless  difference  doth  arise  between  them. 

(3.)  Tlds  hath  been  the  foundation  of  all  superstition  in  divine 
worship.  For  a  secret  apprehension  that  God  was  to  be  pleased 
with  outward  works  and  duties,  as  Cain  thought,  was  the  reason  of 
the  multiplication  of  innumerable  rites  and  ceremonies  in  divine 
service;  of  all  the  masses,  purgatories,  pilgrimages,  vows,  disciplines, 
idolatries,  that  constitute  the  Roman  church.  They  were  all  found 
out  in  answer  unto  the  inquiry  made,  Mic.  vi.  6,  7,  "Wherewith 
shall  I  come  before  the  Lord,  and  bow  myself  before  the  high  God? 
Shall  I  come  before  him  with  burnt-offerings,  with  calves  of  a  year 
old?  Will  the  Lord  be  pleased  with  thousands  of  rams,  or  with 
ten  thou.'-ands  of  rivers  of  oil?  Shall  I  give  my  first-born  for  my 
transL;re.-sion,  the  fruit  of  my  body  for  the  sin  of  my  soul?"  Hence 
one  pretended  duty,  that  shall  have  something  to  commend  it,  as 
its  ciiarge,  its  difficulty,  or  its  beauty  as  it  is  adorned,  must  be 
added  unto  another; — all  to  please  God  without  faith. 

(4.)  This  hath  stirred  up  and  maintained  innumerable  controver- 
sies in  the  church  in  all  ages.  Some  openly  contend  that  this 
pleasing  of  God  is  the  fruit  of  the  merit  of  our  own  works,  and 
is  not  attained  by  faith.  And  others  ei  dlessly  contend  to  bring 
our  works  and  duties  into  the  same  order  and  causality,  as  unto 
our  acceptance  before  God,  with  faiih  itself;  and  think  it  as  true, 
as  unto  the  end  of  the  apostle's  discourse, — namely,  our  pleasing  of 
God  and  being  accepted  with  him, — that  without  our  works  it  is 
impossible  to  please  God,  as  it  is  that  without  faith  it  is  impossible 
to  please  him:  which  is  to  overthrow  both  his  argument  and  design. 

Wherefore,  unless  we  hold  fast  this  truth,  namely,  that  whatever 
be  the  necessity  of  other  graces  and  duties,  yet  it  is  faith  alone 
whereby  we  please  God,  and  obtain  acceptance  with  him,  we  con- 
demn the  generation  of  the  righteous  in  their  cause  from  the  foun- 
dation of  the  world,  take  part  with  Cain  against  Abel,  and  forego 
our  testimony  unto  the  righteousness  of  God  in  Christ.     And, — 

Obs.  I.  Where  God  hath  put  an  impossibility  upon  any  thing,  it 
is  in  vain  for  men  to  attempt  it.  From  the  days  of  Cain  multitudes 
have  been  designing  to  please  God  without  faith, — all  in  vain;  like 
them  that  would  have  built  a  tower  whose  top  should  reach  to 
heaven.     And, — 

Obs.  IL  It  is  of  the  highest  importance  to  examine  well  into  the 
sincerity  of  our  faith,  whether  it  be  of  the  true  kind  or  no,  seeing 
thereon  depends  the  acceptance  of  our  persons  and  all  our  duties. 
None  ever  thought  that  God  was  to  be  pleased  without  any  faith  at 


40  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

all;  the  very  design  of  pleasing  him  avows  some  kind  of  faith:  but 
that  especial  kind  of  faith  whereby  we  may  be  justified,  they  regard 
not.  Of  these  things  I  have  treated  fully  in  my  book  of  Justifi- 
cation.^ 

S.  Of  this  assertion  the  apostle  gives  a  further  confirmation  or 
illustration,  by  showing  the  necessity  of  faith  unto  acceptance  with 
God.  And  this  he  doth  by  declaring  the  duty  of  every  one  that 
would  be  so  accepted:  "For  it  behoveth  him  that  cometh  unto  God 
to  believe,"  etc.  Wherein  we  have,  (1.)  The  assertion  of  the  duty 
prescribed;  "  It  behoveth  him,"  or  he  must.  (2.)  Tiie  subject  spoken 
of;  which  is,  "  he  that  cometh  unto  God."  (3.)  the  duty  prescribed; 
which  is,  to  "  believe."  (4.)  The  object  of  this  faith  prescribed  as  a 
duty,  which  is  twofold;  [1.]  That  "God  is;"  [2.]  That  "he  is  the 
rewarder  of  them  that  diligently  seek  him." 

That  he  gives  a  reason  and  proof  of  what  he  had  before  asserted 

is  declared  in  the  illative  conjunction,   "for:"     This 

makes  the  truth  herein  manifest. 
(1.)  He  makes  application  of  his  assertion  to  every  one  concerned 

in  particular  in  a  way  of  duty.     '  Whoever  lie  be  that 

hath  tliis  design  to  come  to  God,  and  to  be  accepted 
with  him,  he  ought,  he  must  do  so.  This  is  his  duty,  from  which 
no  one  living  shall  have  an  exemption.' 

(2.)  The  subject  spoken  of  is,  "  He  that  cometh  unto  God."    Ylpoa- 

ipy^of/jui  in   general  signifies  any  access,  or  coming  to 
uporipx^o-    ,^        person  or  thing;  nor  is  it  used  in  a  sacred  sense 

fttvov  Tu  'dial.  -^      '  .  °'  1         •  1 

anywhere  m  the  New  Testament  but  only  m  this 
epistle,  and  I  Pet.  ii.  4.  But  the  simple  verb,  'ip^^ofMai,  is  frequently 
so  used.  And  this  coming  unto  God  signifies  in  particular  an  access 
or  approach  unto  him  in  sacred  worship.  See  Heb.  x.  1,  with  the 
exposition.  But  in  general,  as  in  this  place,  and  chap.  vii.  25, 
1  Pet.  ii.  4,  it  denotes  an  access  of  the  person  into  the  favour  of 
God,  including  the  particular  addresses  unto  him  with  his  duties. 
We  must  therefore  inquire  what  it  is  thus  to  come  to  God,  and 
what  is  required  thereunto ;  that  we  may  understand  what  it  is  that 
the  apostle  makes  believing  so  necessary  unto,  and  whereby  he 
proves  that  "  without  faith  it  is  impossible  to  please  God."  And, — 
[1.]  There  is  required  thereunto  a  previous  sense  of  a  want- 
ing, lost  condition  in  ourselves,  hy  a  distance  from  God.  No 
man  designs  to  come  to  God  bi;t  it  is  for  relief,  satisfaction,  and 
rest.  It  must  be  out  of  an  apprehension  that  he  is  yet  at  such 
a  distance  from  God  as  not  to  be  capable  of  relief  or  rest  from 
him;  and  that  in  this  distance  he  is  in  a  condition  indigent  and 
miserable;  as  also  that  there  is  relief  and  rest  for  him  in  God. 

'  See  miscellaneous  works,  vol.  v. — Ed 


VER.  6.]  EPISTLE  TO  THE  HEBREWS.  41 

Without  these  apprehensions  no  man  will  ever  engage  in  a  desic^n 
to  come  unto  God,  as  having  no  reason  for  it  nor  end  in  it.  And 
this  can  be  wrought  in  none  sincerely  but  by  faith.  All  other  powers 
and  faculties  in  the  souls  of  men,  without  faith,  do  incline  and  direct 
them  to  look  for  rest  and  satisfaction  in  themselves.  This  was  the 
highest  notion  of  those  philosophers  who  raised  human  wisdom  into 
an  admiration,  namely,  the  Stoics,  "  That  every  one  was  to  seek 
for  all  rest  and  satisfaction  in  himself,  and  in  nothing  else;"  and  so 
they  came  at  length  expressly  to  make  every  man  a  god  to  himself. 
Faith  alone  is  the  gracious  power  which  takes  us  off  from  all  confi- 
dence in  ourselves,  and  directs  us  to  look  for  all  in  another;  that  is, 
in  God  himself  And  theiefore  it  must  see  that  in  God  which  is 
suited  to  give  relief  in  this  condition.  And  this  is  contained  in  the 
object  of  it  as  here  proposed,  as  we  shall  see. 

[2.]  There  must  antecedently  hereunto  be  some  encouragement 
given  unto  him  that  will  come  to  God,  and  that  from  God  himself 
A  discovery  of  our  wants,  indigence,  and  misery,  makes  it  necessary 
that  we  should  do  so ;  but  it  gives  no  encouragement  so  to  do,  for 
it  is  accompanied  with  a  discovery  of  our  unworthiness  so  to  do,  and 
be  accepted  in  doing  it.  Nor  can  any  encouragement  be  taken 
from  the  consideration  of  the  being  of  God,  and  his  glorious  excel- 
lencies absolutely;  nor  is  that  anywhere  in  the  Scripture  absolutely 
and  in  the  first  place  proposed  for  our  encouragement.  This,  there- 
fore, can  be  nothing  but  his  free,  gracious  promise  to  receive  them 
that  con\e  unto  him  in  a  due  manner;  that  is,  by  Christ,  as  the 
whole  Scripture  testitieth.  For  what  some  pretend"  concerning 
coming  unto  God  by  encouragements  taken  from  general  notions 
of  his  nature,  and  his  works  of  creation  and  providence,  without  any 
promise,  is  an  empty  speculation ;  nor  can  they  give  any  single  in- 
stance of  any  one  person  that  ever  came  to  God,  and  found  accept- 
ance with  him,  without  the  encouragement  of  divine  revelation, 
which  hath  in  it  the  nature  of  a  promise.  Faith,  therefore,  is  ne- 
cessary unto  this  coming  to  God,  because  thereby  alone  we  receive, 
lay  hold  of,  embrace  the  promises,  and  are  made  partakers  of 
them;  which  the  apostle  not  only  expressly  affirmeth,  but  makes 
it  his  design  to  prove  in  a  great  part  of  the  chnpter,  as  we  shall  see. 
There  is  nothing,  therefore,  more  fond,  more  foreign  to  the  apostle's 
intention,  than  what  is  here  ignorantly  and  weakly  by  some  pre- 
tended; namely,  that  faith  here  is  nothing  but  an  "  assent  unto  the 
truth  of  the  being  of  God,  and  his  distribution  of  rewards  and 
punishments,"  without  any  respect  unto  the  promise,  that  is,  unto 
Christ  and  his  mediation,  as  will  yet  further  appear.     Wherefore, — 

[3.]  To  come  to  God,  is  to  have  an  access  into  his  favour,— to 
"please  God,"  as  did  Enoch;  so  to  come  as  to  be  accepted  with  him. 
There  mav  be  a  coming  to  God  with  our  duties  and  services,  as  did 


42  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

Cain,  wlien  we  are  not  accepted;  but  the  apostle  treats  in  this  place 
only  of  an  access  with  acceptance  into  his  grace  and  favour,  as  is 
manifest  from  his  instance,  his  design,  and  argument. 

(3.)  For  those  that  liave  this  design,  it  is  their  duty  to  "  believe." 

This  is  the  only  way  and  means  of  attaining  that  end. 

Whence  believing  itself  is  often  called  coming  to  God, 

or  coming  to  Christ,  Isa.  Iv.  1,  S;  John  vi.  37,  44,  vii.  37.     And  it  is 

by  faith  alone  that  we  have  an  access  into  this  grace,  Rom.  v.  2; 

that  is,  whereby  Ave  thus  come  to  God. 

(4.)  The  object  of  this  faith,  or  what  in  this  case  we  ought  to 
believe,  is  twofold:  [1.]  The  beiJig  of  God;  "Believe  that  he  is." 
[2.]  His  office;  in  that  "  he  is  the  revvarder  of  them  that  diligently 
seek  him." 

The  Syriac  translation  seems  to  make  but  one  entire  object  of 
faith  in  the  words,  namely,  that  God  is  a  rewarder,  referring  both 
the  verb  san  and  y'mrat  unto  ixte&anrohoTrtg:  as  if  it  were  said,  "must 
believe  that  God  is,  and  will  be,  the  rewarder  of  them  that  diligently 
seek  him," — namely,  in  this  world  and  hereafter  also.  But  I  shall 
follow  the  usual  distinction  of  the  words. 

[1.]  The  first  thing  to  be  believed  is,  that  "God  is."  The  ex- 
pression seems  to  be  imperfect,  and  something  more  is 
intended  than  the  divine  being  absolutely,  as,  his  God. 
The  schoolmen,  and  sundry  expositors  on  the  place,  as  Catharinus, 
Salmeron,  Tena,  etc.,  dispute  earnestly  how  the  being  of  God,  which 
is  the  object  of  natural  science,  seeing  it  may  be  known  by  the  light  of 
reason,  can  be  proposed  as  the  object  of  faith,  which  respects  only  things 
unseen,  inevident,  supernatural,  made  known  by  revelation  only. 
And  many  distinctions  they  apply  unto  the  solution  of  this  diffi- 
culty. For  my  part,  I  no  way  doubt  but  the  same  thing  or  verity 
may  on  diverse  respects  be  the  object  of  reason  and  faith  also.  So 
is  it  when  that  which  is  consistent  with  reason,  and  in  general  dis- 
coverable by  it,  as  the  creation  of  the  world,  is  more  distinctly  and 
clearly  proposed  unto  faith  by  divine  revelation;  which  doth  not 
destroy  the  former  assent  on  princij^les  of  reason,  but  confirms  the 
mind  in  the  persuasion  of  the  same  truth  by  a  new  evidence  given 
unto  it.  But  the  apostle  speaks  not  here  of  any  such  assent  unto 
the  truth  of  the  being  and  existence  of  God  as  may  be  attained  by 
reason  or  the  light  of  nature;  but  that  which  is  the  pure  object  of 
faith,  which  the  light  of  reason  can  no  way  reach  unto.  For  that 
he  treats  of  such  things  only,  is  evident  from  the  description  which 
he  premiseth  of  the  nature  of  fi\ith,  namely,  that  it  is  ''  the  evidence 
of  things  not  seen."  And  it  is  such  a  believing  of  the  being  of  God 
as  gives  encouragement  to  come  unto  him,  that  we  who  are  sinners 
may  find  favour  and  acceptance  with  him.  And  that  apprehension 
which  men  may  have  of  the  being  of  God  by  the  light  of  nature, 


VER.  6.]  KPISTLE  TO  THL  HEBREWS.  43 

yea,  and  of  his  l)eiiig  a  rewanler,  Cain  ha<:l,  as  we  have  showed;  and 
yet  he  had  no  share  in  that  faith  which  the  apostle  here  requires. 
Wherefore  it  is  evident,  from  the  context,  the  circumstances  of  the 
subject-matter  treated  on,  and  the  design  of  the  apostle,  that  the 
being  or  existence  of  God  proposed  as  the  object  of  our  faith,  to  be 
believed  in  a  way  of  duty,  is  the  divine  nature  with  its  glorious 
'properties  or  perfections,  as  engaged  and  acting  themselves  in  a 
^'^y  9f  giving  rest,  satisfaction,  and  blessedness,  unto  them  that 
come  unto  him. 

When  we  are  obliged  to  believe  that  he  is,  it  is  what  he  proposeth 
when  he  declareth  himself  by  that  name,  I  AM,  Exod.  iii.  14;  whereby 
he  did  not  only  signify  his  existence  absolutely,  but  that  he  so  was, 
as  that  he  would  actually  give  existence  and  accomplishment  unto 
all  his  promises  unto  the  church.  So  when  he  revealed  himself 
unto  Abraham  by  the  name  of  "  Almighty  God,"  Gen.  xvii.  1,  he  was 
not  obliged  to  heiieve  only  his  "eternal  power  and  Godhead,"  which 
are  intelligible  by  the  light  of  nature,  Rom.  i.  20,  but  also  that  he 
would  be  so  unto  him,  in  exerting  his  almighty  power  on  his  behalf; 
whereon  he  requires  of  him  that  he  should  "  walk  before  him  and 
be  perfect."  Wherefore  the  believing  that  God  is,  "I  AM,"  the 
"  Almighty  God,"  is  to  believe  him  as  our  God  in  covenant,  exer- 
cising the  holy  properties  of  his  nature,  his  power,  wisdom,  goodness, 
grace,  and  the  like,  in  a  way  of  giving  rest  and  blessedness  unto  our 
<50uls.  For  all  this  he  required  Abraham  to  believe,  as  the  ground 
of  the  covenant  on  his  part;  whereon  he  requires  universal  obedience 
from  him. 

To  suppose  that  the  apostle  intends  by  that  faith  whereby  we 
may  come  to  God,  and  find  acceptance  with  him,  nothing  but  an 
assent  unto  the  being  of  God  absolutely  considered,  which  is  alto- 
gether fruitless  in  the  generality  of  mankind,  is  a  vain  notion, 
unsuited  unto  his  design.     Wherefore, — 

Obs.  III.  God  himself,  in  his  self-suflSciency  and  his  all-sufficiency, 
meet  to  act  towards  poor  sinners  in  a  way  of  bounty,  is  the  first 
motive  or  encouragement  unto,  and  the  last  object  of  faith.  See 
Isa.  1.  10;   1  Pet.  i.  21. 

[2.]  The  second  thing  which,  in  order  unto  the  same  end  of 
acceptance  with  God,  we  are  required  to  believe,  is,  "that 
he  is,"  or  will  be,  "a  rewarder  of  them  that  diligently  ^^^  'ItlH  '' 
seek  him;"  that  is,  he  will  act  in  all  things  towards 
them  suitably  unto  the  proposal  which  he  makes  of  himself  unto 
faith  when  he  says,  "  I  AM,"  and  "  I  am  God  Almighty,"  or  the 
like. 

Two  things  may  be  considered  in  this  object  of  faith:  \st.  The 
assertion  of  the  truth  itself;  "  God  is  a  rewarder."  2f%.  The  linu- 
tation  of  the  exercise  of  that  property  as  unto  its  ol  ject;  unto  "them 


44l  AN  EXPOSITION  OF  THE  [CHAP.  XL 

that  diligently  seek  liim."  And  this  limitation  wholly  excludes  the 
general  notion,  of  believing  in  rewards  and  punishments  from  God, 
present  and  future,  from  being  here  intended;  for  it  is  confined  only 
unto  the  goodness  and  bounty  of  God  towards  believers, — '"those 
that  seek  him."  His  dealing  with  them  is  not  exactly  according 
unto  distributive  justice  with  respect  unto  themselves,  but  in  a  way 
of  mercy,  grace,  and  bounty.  For  "the  reward  is  of  grace,  and  not 
of  works." 

Ist.  That  which  these  words  of  the  apostle  have  respect  unto,  and 
which  is  the  ground  of  the  faith  here  required,  is  contained  in  the 
revelation  that  God  made  of  himself  unto  Abraham,  Gen.  xv.  1, 
"  Fear  not,  Abram ;  I  am  thy  shield,  and  thy  exceeding  great 
reward."  God  is  so  a  rewarder  unto  them  that  seek  him,  as  that  he 
himself  is  their  reward;  which  eternally  excludes  all  thoughts  of 
merit  in  them  that  are  so  rewarded.  Wiio  can  merit  God  to  be  his 
reward  ?  Rewarding  in  God,  especially  where  he  himself  is  the 
reward,  is  an  act  of  infinite  grace  and  bounty.  And  this  gives  us 
full  direction  unto  the  object  of  faith  here  intended,  namely,  God  in 
Christ,  as  revealed  in  the  proniise  of  him,  giving  himself  unto 
believers  as  a  reward  (to  be  their  God),  in  a  way  of  infinite  goodness 
and  bounty.  The  proposal  hereof  is  that  alone  which  gives  encour- 
agement to  come  unto  him,  which  the  apostle  designs  to  declare. 

2dly.  This  further  appears  from  the  limitation  of  the  object,  or  of 

those  unto  whom  he  is  thus  a  rewarder;  namely,  such  as  "  diligently 

seek  him."    Z^nTu,  to  "  seek"  the  Lord,  is  used  in  general 

~  "'^  ,'.  "'    for  any  inquiry  after  him,  from  the  lioht  of  nature  or 

otherwise,  Acts  xvii.  27.     But  ex^rireTv,  the  word  here 

used  by  the  apostle,  argues  a  peculiar  manner  of  seeking,  whence 

Ave  render  it  "  diligently  seek  liim."     Bat  this  duty  of  seeking  God 

is  so  frequently  enjoined  in  the  Scripture,  and  so  declared  to  consist 

in  faith  acting  itself  in  prayer,  patience,  and  diligent  attendance 

unto  the  ways  of  God's  manifestation  of  himself  in  his  ordinances 

of  worship,   that  I  shall  not  here  insist  upon   it.     Only   I  shall 

observe  s-ome  things  that  are  necessary  unto  the  interpretation  of 

the  place. 

{\st.)  To  seek  God,  is  to  do  so  according  to  some  rule,  guiding  us 
both  wiiat  way  we  are  to  go,  and  what  we  are  to  expect  with  him 
and  from  him.  Those  that  sought  him  without  such  a  rule,  as  the 
apostle  tells  them,  did  but  strive  «/  -^riXufrtCuav,  to  "  feel  after  him," 
as  men  feel  after  a  thing  in  the  dark,  wlien  they  know  neither  what 
it  is  nor  how  to  come  at  it.  Acts  xvii.  27. 

(2dli/.)  This  rule  neither  is,  nor  ever  was,  nor  can  be,  any  other 
but  the  Tide  of  God's  covenant  with  us,  and  the  revelation  made  of 
himself  therein.  In  the  state  of  original  righteousness,  man  was 
bound  to  seek  God  (for  this  is  eternally  indispensable  to  all  crea- 


VER.  6.]  EPISTLE  TO  THE  HEBREWS.  '  45 

tures,  until  we  come  to  the  full  fruition  of  him)  according  to  the 
tenor  of  the  covenant  of  works.  His  seeking  of  God  consisted  in 
the  faith  and  works  of  obedience  required  in  that  covenant.  And 
there  is  now  no  way  to  seek  God  but  according  to  the  revelation 
that  he  hath  made  of  himself  in  the  covenant  .of  grace,  and  the 
terms  of  obedience  required  therein.  All  other  seeking  of  God  is 
vain,  and  not  prescribed  unto  us  in  a  way  of  duty.  All  tliose  who 
do  attempt  it  do  "wax  vain  in  their  imaginations,  and  their  foolish 
hearts  are  darkened."  When  once  we  have  the  knowledge  of  this 
rule,  when  God  hath  revealed  his  covenant  unto  us,  and  the  con- 
firmation of  it  in  Christ,  all  things  are  plain  and  clear,  both  how 
we  may  find  God,  and  what  we  shall  find  in  him. 

(Sdly)  This  seeking  of  God  is  progressive,  and  hath  various  de- 
grees. For  there  is,  [Isf.]  Antecedent  unto  it,  God's  finding  of  us 
in  a  way  of  sovereign  grace  and  mercy.  So  "  he  is  found  of  them 
that  sought  him  not,"  Isa.  Ixv.  1.  And  if  he  had  not, so  sought  us,  we 
should  never  have  sought  after  him;  for  "  herein  is  love,  not  that  we 
loved  God,  but  that  he  loved  us"  first.  \^dly.'\  In  itself,  it  takes  in 
our  first  conversion  unto  God.  To  seek  God,  is  to  seek  his  grace 
and  favour  in  Christ  Jesus,  to  seek  his  kingdom  and  righteousness, 
to  turn  and  adhere  unto  him  in  faith  and  love  unfeigned,  [^^dly.]  A 
diligent  attendance  unto  all  the  ways  of  duty  and  obedience  which 
he  hath  prescribed  unto  us.  "  Hearken  to  me,  ye  that  follow  after 
righteousness,  ye  that  seek  the  Lord,"  Isa.  li.  1.  \_^thly.'\  A  patient 
waiting  for  the  accomplishment  of  the  promises,  which  the  apostle 
so  celebrates  in  Abraham.     Wherefore, — 

(ithly.)  This  diligent  seeking  of  God,  in  them  unto  whom  God 
will  be  a  rewarder  in  a  way  of  goodness  and  bounty,  is  an  access 
unto  him  by  faith,  initial  and  progressive,  according  to  the  tenor  of 
the  covenant  of  grace  in  Christ  Jesus,  that  we  may  find  favour  and 
acceptance  with  him.  So  did  Abel  seek  God,  when  he  offered  a 
bloody  sacrifice,  in  faith  of  the  future  propitiation  by  the  Seed  of 
the  woman.  So  did  Enoch  seek  God,  when  he  walked  before  him 
in  covenant-obedience.  Neither  will  God  be  such  a  rewarder  as  is 
here  intended,  he  will  not  give  himself  as  a  reward  unto  any  but 
those  that  seek  him  after  this  way. 

Obs.  IV.  Those  who  seek  God  only  according  to  the  light  of 
nature,  do  b;t  feel  after  him  in  the  dark,  and  they  shall  never  find 
him  as  a  rewarder,  namely,  such  as  is  here  described,  though  they 
may  have  pregnant  notions  of  his  justice,  and  of  rewards  and 
punishments  according  unto  it. 

Obs.  V.  Those  who  seek  him  according  to  the  law  of  works,  and 
by  the  best  of  their  obedience  thereunto,  shall  never  fin<l  him  as  a 
rewarder,  nor  attain  that  which  they  seek  after;  as  the  apostlo 
expressly  declares,  Eom.  ix.  31,  S2. 


46  '       AN  EXPOSITION  OF  TUE  [CIIAP.  XL 

I  have  insisted  the  longer  on  the  exposition  of  this  verso,  both 
on  the  account  of  the  important  truths  contained  in  it,  as  also  be- 
cause some  of  late  have  endeavoured  to  wi'est  this  text,  as  they  do 
other  scriptures,  as  though  it  should  teach  that  no  other  faith  was 
required  unto  the  justification  of  them  of  old  but  only  an  assent 
unto  the  being  of  God,  and  his  wisdom,  righteousness,  and  power, 
in  governing  the  world  with  rewards  and  punishments;  so  to  ex- 
clude all  consideration  of  the  promise  of  the  Lord  Christ  and  his 
mediation  from  their  faith.  So  is  the  place  expounded  by  Crellius, 
and  Grotius  wdio  followeth  him,  with  his  admirers,  and  others  that 
borrow  falsehoods  from  them.  But  as  that  assent  is  supposed  and 
included  herein,  as  necessary  unto  ail  religion,  so  that  it  is  what, 
and  all  that  is  here  proposed  and  required,  is  consistent  neither 
with  the  scope  of  the  place,  the  design  of  the  apostle,  nor  any 
expression  in  the  text  rightly  understood.     Observe, — 

Ohs.  VI.  It  is  the  most  proper  act  of  faith,  to  come  and  cleave 
unto  God  as  a  rewarder  in  the  way  of  grace  and  bounty,  as  propos- 
ing himself  for  our  reward, 

Ohs.  VII.  That  foith  is  vain  which  doth  not  put  men  on  a  dili- 
gent inquiry  after  God. 

Ohs.  VIII.  The  whole  issue  of  our  finding  of  God  when  we  seek 
him,  depends  on  the  way  and  rule  which  we  take  and  use  in  our  so 
doing. 

Verse  7. 

Noah  is  the  third  person  mentioned  in  the  Scripture,  unto  whom 
testimony  was  given  in  particular  that  "he  Avas  righteous;"  and 
therefore  the  apostle  produceth  him  in  the  third  place,  as  an  in- 
stance of  the  power  and  efficacy  of  faith,  declaring  also  wherein  his 
faith  wrought  and  was  eflectual. 

Yer.  7. — HiSTsi  ^prj/iuTiadslg  Nws  rrspi  ruv  /MTidl-Tru  (SXicro/j^svuv,  i.u'ka- 
^ri&ilg  xarsffxEi/affe  x/Swrov  iig  curyipiav  rod  o'ikou  abroj'  di'  jjj  xarexpiiis  rhv 
Jt(i(i<j.ov,  xat  TT^g  xara  "Trisrtv  di/iutoa-jvrjg  iyiviTo  x7.r)pov6/xog. 

Xp^fiuriaSsi;.  Vulg.  Lat.,  "  responso  accepto;"  E,hem.,  "  having  received  an 
answer."  Hence  sundry  expositors,  who  adhere  unto  that  translation,  inquire 
how  Noah  may  be  said  to  have  an  answer  from  Go  1,  whereas  no  mention  is 
made  of  any  inquiry  of  his  in  this  matter.  Some  say,  that  Adam  had  foretold 
that  tlie  world  should  be  twice  destroyed,  once  by  water,  and  again  by  fire. 
Hereon  Noah  ihquired  of  God  to  know  when  the  first  of  them  shouli  fall  out, 
and  received  this  answer,  that  it  was  now  approaching.  Some  say,  that  "to 
answer,"  in  Scripture,  is  ofttimes  used  for  "  to  begin  a  speech  unto  another," 
when  there  was  nothing  spolcen  before;  whereof  they  give  instances.  I  mention 
these  things  only  to  show  what  needless  pains  men  put  themselves  unto,  out  of  a 
prcjudicate  ;idherence  unto  what  mny  deceive  them,  as  they  do  here,  bv  following 
a  false  translation;  for  in  the  original  word  there  is  nothing  that  intimates  an 
answer  upon  an  inquiry.  But  the  truth  is,  the  translation  liatli  not  so  much 
deceived  them  as  they  have  deceived  tliemselves.     For  "responsuin"  in  Latin  .'3 


VER.  7.]  EPISTLE  TO  TOE  HEBREWS. 


4.7 


a  "  divine  oracle,"  and  so  used  in  all  good  authors.  «  Responsa  deoriim,"  "  re- 
sponsa  Aruspicum,"  are  oracular  directions;  and  so  is  "responsum"  absolutely. 
Syr.,  W?y  ^?r~s  "?,  "  when  he  was  spoken  to,"  "  when  there  was  a  word  with 
him,"     "  Divinitus  admonitus,"  as  we  say  properly,  "  warned  of  God." 

Uipl  ruv  fivioi-Tra  (ihiTrojusvuv.  Syr.,  "  of  those  things  which  are  not  seen;"  omit, 
ting  fiYilsTTu,  "  nondum ;"  '•  nondum  adhuc,"  as  all  other  translations.  Arab., 
"when  it  was  revealed  to  Noah  about  things  which  yet  were  not  seen." 

'Ei/T.et.Zyikig,  "  veritus,"  '•  reveritus,"  "  metuens,"  '•  timuit,"  "  venerabundus;" 
"  fearing,"  he  feared,  "  moved  with  fear,"  a  reverential  fear. 

Koinax.svctai,  " apparavit,"  he  "  prepared;"  Vulg.  Lat.,  "aptavit,"  he  "fitted" 
by  preparing  and  making  of  it;  Syr.,  ^?.^,  «  fecit,"  "  condidit ;"  he  "made"  or 
"built"  an  ark. 

E/j  auTYipidv  Tov  oiKov  uvTol.  Syr.,  ^t?'!?  '^V^l  ^'.ij^^,  "unto  the  lives"  (that  is, 
the  saving  of  the  lives)  '•  of  the  sons  of  his  house"  or  family. 

Ver.  7. — By  faith  jSToah,  being  warned  of  God  of  things 
not  as  yet  seen,  moved  with  fear,  prepared  an  ark  to 
the  saving  of  his  house;  by  the  which  he  condemned 
the  world,  and  became  heir  of  the  righteousness  which 
is  by  faith. 

Chrysostom  well  commends  this  instance  of  the  apostle,  in  that  it 
not  only  gives  a  demonstration  of  the  efficacy  of  faith  on  the  one 
hand,  in  Noah,  but  also  of  the  effect  and  consequent  of  unbelief  on 
the  other,  in  the  whole  world  besides.  Hence  the  application  of 
this  example  was  exceedingly  seasonable  and  proper  unto  these 
Hebrews,  who  stood  now  on  their  trial  of  what  they  would  follow 
and  abide  by.  Here  they  might  see,  as  in  a  glass,  what  would  be 
the  effect  of  the  one  and  the  other. 

There  is  in  the  words,  1.  The  person  spoken  of  or  instanced  in; 
which  is  Noah.  2.  What  is  affirmed  of  him ;  that  he  was  "  warned 
of  God  of  things  not  yet  seen."  3.  The  effect  hereof  by  faith :  (1.)  In- 
ternal, in  himself;  he  was  "  moved  with  fear:"  (2.)  External,  in  obe- 
dience; he  "built  an  ark."  4.  The  consequent  of  his  so  doing: 
(1.)  The  saving  of  his  own  family;  (2.)  The  condemnation  of  the 
world ;  (3.)  His  own  becoming  an  "  heir  of  the  righteousness  which 
is  by  faith." 

1.  T\ie  person  spoken  of  is  Noah,  concerning,  whom  some  things 
may  be  observed  that  relate  unto  the  sense  of  the  place. 

(].)  Being  designed  of  God  unto  the  great  work  which  he  was  to 
be  called  unto,  to  live  and  act  at  that  time  and  that  season  wherein 
God  would  destroy  the  world  for  sin,  he  had  his  name  given  him  by 
a  spirit  of  prophecy.  His  father,  Lamech,  called  him  OJ ;  whereof 
he  gave  this  reason,  "P"^'!  ^ , — "  This  shall  comfort  us  concerning 
our  work  and  toil  of  our  hands,  because  of  the  ground  whicli  the 
Lord  hath  cursed,"  Gen.  v.  29.  He  foresaw  that  by  him,  and  in 
bis  days,  relief  would  come  from  the  effects  of  the  curse :  wiiich  there 
did,  [1.]  In  the  just  destruction  of  tlie  wicked  world,  wliereuu  tiie 

VOL.     XVI. 4: 


48  AN  EXPOSITION  OF  THE  [CHAF.  ri. 

earth  for  a  while  had  rest  from  its  bondage  under  which  it  groaned, 
Rom.  viii.;  [2.]  In  that  in  him  the  promise  of  the  blessed  Seed 
should  be  preserved,  whence  all  rest  and  comfort  do  proceed.  But 
either  the  name  of  nb  is  not  derived  from  ™,  "  to  rest,"  or  "cause 
to  rest,"  but  from  ^D^,  "to  comfort,"  mem  being  rejected  in  the 
framing  of  the  name;  or  else  there  is  not  in  the  words  of  Lamech, 
^:iDr\y  nr^  "This  same  shall  comfort  us,"  a  respect  unto  the  etymo- 
logy of  the  word,  but  an  expression  of  the  thing  signified. 

(2.)  As  unto  his  state  and  condition  antecedent  unto  what  is  here 
declared  of  him,  two  things  are  affirmed :  [1.]  That  he  "  found  grace 
in  the  eyes  of  the  Lord,"  Gen.  vi.  8.  [2.]  That  he  was  "just,  per- 
fect in  his  generations,  and  walked  with  God,"  verse  9.  He  was 
accepted  with  God,  justified,  and  walked  in  acceptable  obedience, 
before  he  was  thus  divinely  warned,  with  what  followed  thereon. 
Wherefore  these  things  did  not  belong  unto  his  first  believing,  but 
unto  the  exercise  of  that  faith  which  he  had  before  received.  Nor 
was  he  then  first  made  an  "  heir  of  righteousness,"  but  declared  so 
to  be,  as  Abraham  was  justified  when  he  offered  Isaac  his  son. 

(3.)  His  employment  in  the  world  was,  that  he  was  "a  preacher 
of  righteousness,"  2  Pet.  ii.  5; — that  is,  of  the  righteousness  of  God 
by  faith;  and  of  righteousness  by  repentance  and  obedience  among 
men.  And  there  is  no  doubt  but  that  before,  and  whilst  he  was 
building  the  ark,  he  was  urgent  with  mankind  to  call  them  to  re- 
pentance, by  declaring  the  promises  and  threatenings  of  God.  And 
in  a  blessed  state  he  was,  to  be  a  preacher  of  righteousness  unto 
others,  and  an  heir  of  righteousness  in  himself. 

(4.)  He  is  said  to  be  07000$,  2  Pet.  ii.  5,  '»'  the  eighth  person."  But 
whereas  Enoch  was  "  the  seventh  from  Adam,"  and  he  the  third 
from  Enoch,  he  could  not  be  the  eighth,  but  was  the  tenth  on  the 
line  of  genealojry  from  Adam.  He  is  therefore  called  the  eiglith, 
because  he  was  the  head  of  the  eight  that  were  saved,  the  other 
seven  depending  on  him,  and  saved  by  him;  unless  we  shall  sup- 
pose him  to  be  called  the  eighth  preacher  of  righteousness, — tliat  is, 
from  Enosh,  when  the  separation  was  first  made  between  the  wicked 
and  the  godly,  and  wickedness  increasing,  those  who  feared  God  be- 
gan publicly  to  preach  repentance,  Gen.  iv.  26. 

2.  That  which  is  affirmed  of  him  is,  that  he  was  "  warned  of  God 
of  things  not  as  yet  seen."  Xf  jjAcar/^w,  is  "  to  give  an 
'  /■"'""'^"^  ■'*•  answer  with  autliority,"  by  kings  or  magistrates  unto 
ambassadors  or  orators.  It  is  noted  by  Plutarch,  that  it  was  one 
cause  of  the  conspiracy  against  Csesar,  that  he  miscarried  herein: 
Tlpocibvruv  hi  ivuTuv  xai  ffrparriyuv.  a/^a  bi  xcci  rjj?  ^ovXijg  i'7ro,u,s]/rig, 
<yjy  vTri^avaaras,  dXX'  uS'rrsp  idiuiruig  ^priftarl^uv  uTrfxp/mro' — "  The 
Consuls,  with  the  praetors  and  the  wliole  senate  following  them, 
comino-  to   him,  he  arose  not,  but  spake  as  unto  a  company  of 


VEU.  7.]  EPISTLE  TO  THE  HEBREWS.  49 

private  men."  And  yjriii^ariZotJ.ai  is  used  in  the  Scripture  in  a  common 
sense,  to  be  "called"  or  named,  Acts  xi.  2(i;  Rom.  vii.  :'.  But  its 
more  frequent  use  is  for  a  divine  ivarning.  Matt.  ii.  12,  22;  Luke 
ii.  2G;  Acts  x.  22;  Heb.  viii.  5.  And  yjrtiJ.aTiGij.dc  is  a  divine  oracle, 
Roin.  xi.  4.  And  it  is  used  to  express  any  kind  of  divine  revelation; 
as  by  inspiration  of  the  Holy  Ghost,  Luke  ii.  26;  by  the  ministry  of 
angels,  Acts  x.  22;  by  dreams,  Matt,  ii,  12,  22;  by  an  immediate 
voice  of  God,  Rom.  xi.  4. 

And  this  warning  of  God  was  no  other  but  that  which  is  recorded 
Gen.  vi.  13-l(j.  And  there  were  two  parts  of  it,  the  fiist  minatory, 
or  a  declaration  of  the  purpose  of  God  to  destroy  the  whole  world, 
verse  13.  The  second  Js  directory,  of  what  he  required  of  him  in 
making  an  ark,  verses  14-16.  Accordingly,  as  we  shall  see,  it  had  a 
twofold  effect  on  Noah;  the  first,  of  fear  in  himself  from  the  threat- 
ening; the  other  of  obedience,  in  building  the  ark  according  to  direc- 
tion.   Both  parts  of  this  divine  warning  were  of"  things  not  yet  seen." 

Things  of  this  sort,  namely,  "  things  not  seen,"  he  had  before  de- 
clared to  be  the  proper  ol)ject  of  faith,  verse  1.  But  w.f,  tw^  fj^n- 
tlie  things  here  intended  were  not  in  their  own  nature  ^^^^  ^/.tTofii- 
invisible;  they  were  sufficiently  seen  when  they  did 
exist.  Therefore  the  apostle  saith,  they  were  "  not  m„Si*«. 
yet  seen;"  namely,  the  flood,  and  the  saving  of  himself  in  an 
ark.  These  were  not  seen  when  Noah  was  warned  about  them, 
nor  in  a  hundred  years  after."  They  were  seen  neither  in  them- 
selves nor  in  their  causes.  For  although  in  the  morally  procuring 
cause  of  the  flood,  namely,  the  wickedness  of  the  world,  it  was  pre- 
sent, yet  there  was  nothing  then  to  be  seen  or  learned  of  its  destruc- 
tion by  a  flood ;  and  efficient  cause  it  had  none,  but  the  invisible 
power  of  God.  Wherefore  it  was  a  pure  act  of  faith  in  Noah,  to  be- 
lieve tliat  which  he  had  no  evidence  for,  but  by  divine  revelation; 
especially  considering  that  the  thing  itself  revealed  was  in  itself 
strange,  direful,  and  unto  human  reason  every  way  incredible.  And 
we  may  observe, — 

Obs.  L  It  is  a  high  commendation  to  faith,  to  believe  things,  on 
the  word  of  God,  that  in  themselves  and  all  second  cau-ses  are  in- 
visible, and  seem  impossible,  Rom.  iv.  17-21. 

Obs.  II.  No  obstacle  can  stand  in  the  way  of  faith,  when  it  fixeth 
itself  on  the  abnighty  power  of  God,  and  his  infinite  veracity,  Rom. 
xi.  23;  Tit.  i.  2. 

Obs.  III.  It  is  a  great  encouragement  and  strengthening  unto 
■faith,  when  the  things  which  it  believes  as  promised  or  threatened 
are  suitable  unto  the  properties  of  the  divine  nature,  his  righteous- 
ness, holiness,  goodness,  and  the  like,  such  as  it  becometh  God  to  do. 
Such  was  the  destruction  of  the  world,  when  it  was  filled  with 
wickedness  and  violence. 


CO  AN"  EXPOSITION  OF  THE  [CHAP,  XL 

Obs.  IV.  We  have  here  a  pledge  of  the  certain  accomplishment 
oi  all  divine  threatenings  against  ungodly  sinners  and  enemies  of 
the  church,  though  the  time  of  it  may  be  yet  far  distant,  and  the 
means  of  it  inevident.  Unto  this  end  is  this  example  made  use  of, 
2  Pet.  ii.  5. 

8.  Of  this  warning  of  God  given  unto  Noah, — 

(1.)  The  first  effect,  as  we  observed,  respected  the  first  part  of  the 
warninsr,  which  was  a  threatenin<j  of  total  destruction. 
He  was  "  moved  with  fear."  And  here  faith  in  its  effi- 
cacy begins  to  take  place.  For  although  he  may  be  s  dd  to  be 
warned  of  God  through  faith,  inasmuch  as  he  became  accepted  with 
God  by  faith,  whereon  he  received  the  especial  favour  of  this  divine 
Wcirning;  yet  here  respect  seems  to  be  had  unto  the  effect  which  it  had 

in  Noah,  with  the  consequents  thereof.    "  By  faith  he was  moved 

with  fear."     His  believing  the  word  of  God  had  this  effect  on  him. 

Of  the  meaning  of  the  word,  see  the  exposition  on  chap.  v.  7.  A 
reverential  fear  it  is  of  God's  threatenings,  and  not  an 
anxious,  solicitous  fear  of  the  evil  threatened.  In  the 
warning  given  him,  he  considered  the  greatness,  the  holiness,  and 
tlie  power  of  God,  with  the  vengeance  becoming  those  holy  pro- 
perties of  his  nature,  which  he  threatened  to  bring  on  the  world. 
Seeing  God  by  faith  under  this  representation  of  him,  he  was  filled 
with  a  reverential  fear  of  him.  See  Hab.  iii.  16;  Ps.  cxix.  120; 
Mai.  ii.  5. 

Neither  is  this  fear  that  effect  wherein  his  faith  did  ultimately 
acquiesce,  but  lie  used  it  only  as  a  means  unto  the  further  end  of  obe- 
dience in  building  the  ark ;  and  therefore  we  render  it,  "  moved  with 
fear."  This  fear,  which  arose  from  faith,  was  used  by  the  same 
faith  to  excite  and  stir  him  up  unto  his  duty.  And  therefore  this 
reverential  fear  of  God  is  frequently  in  the  Scripture  used  for  the 
whole  worship  of  God,  and  all  the  obedience  required  of  us;  because 
it  is  a  continual  motive  unto  it,  and  a  means  of  a  due  performance 
of  it.     So  then, — ■ 

Obs.  V.  A  reverential  fear  of  God,  as  threatening  vengeance  unto 
impenitent  sinners,  is  a  fruit  of  saving  faith,  and  acceptable  unto 
God.     See  the  exposition  on  chap.  iv.  1. 

Obs.  VI,  It  is  one  thing  to  fear  God  aS  threatening,  with  a  holy 
reverence;  another  to  be  afraid  of  the  evil  threatened,  merely  as  it 
is  penal  and  destructive,  which  the  worst  of  men  cannot  avoid. 

Obs.  VII.  Faith  produccth  various  effects  in  the  minds  of  believers, 
nccording  to  the  variety  of  objects  that  it  is  fixed  on;  sometimes  joy 
v.nd  confidence,  sometimes  fear  and  reverence. 

Obs.  VIII.  Then  is  fear  a  fruit  of  faith,  when  it  engageth  us  unto 
diligence  in  our  duty;  as  it  did  here  in  Noah:  "being  moved  by 
ftar,  he  prepared  an  ark." 


VER.  7.]  EPISTLE  TO  THE  HEBREWS.  51 

(2.)  This  was  the  second  effect  of  his  faith,  with  respect  imio  the 

second  part  of  the  divine  warning,  "  Make  thee  an  ark,"  Gen.  vi.  14. 

God  said  unto  him,  "  Make  thee  an  ark;"  and  in  compliance  with 

that  command  and   direction,  it  is  here  said  that  he  "  prepared 

. 

The  word  here  used  is  variously  rendered,  as  we  have  showed. 
Our  translation,  by  "  prepared,"  is  proper;  for  it  com- 
priseth  all  that  Noah  did,  from  the  first  provision  unto 
the  last  finishing  of  it.  All  the  preparation  of  materials,  all  their 
disposition  into  a  fabric  by  divine  direction,  and  the  finishing  of 
them  in  their  order,  are  comprised  in  this  word.  And  we  may  ob- 
serve about  it, — 

[1.]  That  the  preparing,  building,  and  finishing  of  this  vessel,  meet 
to  swim  in  the  water, — which,  from  the  Hebrew  i^?^,  .^ 
the  Greeks  rendered  x/EiwrJc,  the  Latins  area,  and  we 
from  them,  an  "ark,"' — was  a  thing  new  in  the  earth,  great,  requiring 
labour  and  expense  in  a  long  continuance  of  time;  as  is  supposed, 
an  hundred  and  twenty  years.  And  a  strange  thing  no  doubt  it 
was  in  the  world,  to  see  a  man  with  so  great  an  endeavour  build  a 
ship  where  there  was  no  water  near  him. 

[2.]  During  the  preparation  of  this  ark  he  continued  to  preach 
righteousness  and  repentance  unto  the  inhabitants  of  the  world;  nor 
could  it  be  avoided,  but  that  he  must,  in  what  he  did,  let  them  know 
in  what  way  they  should  be  destroyed  if  they  did  not  repent. 

[3.J  In  this  state  of  things,  the  Scripture  observeth  three  things 
concerningr  the  inhabitants  of  the  old  world:  \st.  That  they  were 
disobedient;  they  did  not  repent,  they  did  not  return  unto  God 
upon  his  preaching,  and  the  striving  of  the  Spirit  of  Christ  with 
them  therein,  1  Pet.  iii.  19,  20.  For  which  cause  they  were  not, 
only  temporally  destroyed,  but  shut  up  in  the  everlasting  prison, 
2dii/.  That  they  were  secure,  not  having  the  least  tliought,  fear, 
or  expectation  of  the  destruction  which  he  denounced  approaching 
to  them,  being  not  moved  with  his  threatenings  to  the  last  hour: 
Matt.  xxiv.  38,  39,  "  They  knew  not  until  the  flood  came,  and  took 
them  all  away."  Sdly.  That  they  were  scoffers,  as  is  plainly  in- 
timated, 2  Pet.  iii.  3-6.  They  scorned  and  derided  Noah,  botli  in 
his  preaching  and  his  building. 

And  we  may  hence  further  observe, — 

Ohs.  IX.  That  all  these  things  tend  unto  the  commendation  of  the 
faith  of  Noah.  Neither  the  difficulty,  nor  the  length  of  the  work 
itself,  nor  his  want  of  success  in  preaching,  as  unto  their  repentance 
and  conversion  to  God,  nor  the  contempt  and  scorn  which  were  cast 
upon  him  by  the  whole  world,  did  weaken  or  discourage  him  in  the 
least  from  going  on  with  the  work  and  duty  whereunto  he  was 
divinely  called.    A  great  precedent  and  example  it  was  unto  all  who 


52  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

may  be  called  to  bear  testimony  for  God  in  times  of  difficulty  and 
opposition. 

Obs.  X.  We  have  here  an  eminent  figure  of  the  state  of  impe- 
nitent sinners,  and  God's  dealing  with  them,  in  all  ages:  (1.)  When 
their  sins  are  coming  to  the  height,  he  gives  them  a  peculiar  time 
and  space  for  repentance,  with  sufficient  evidence  that  it  is  a  season 
granted  for  that  end.  (2.)  During  this  space  tlie  long-suffering  of 
God  waits  for  their  conversion;  and  he  makes  it  known  that  it  doth 
so.  (o.)  He  allows  them  the  outward  means  of  conversion,  as  he 
did  to  the  old  world  in  the  preaching  of  Noah.  (I.)  He  warns  them 
in  particular  of  the  judgments  that  are  ap[)roaching  them,  which 
they  cannot  escape ;  as  he  ditl  by  the  building  of  the  ark.  And  such 
are  the  dealings  of  God  with  impenitent  sinners  in  some  measure 
and  proportion  in  all  ages.  They,  on  the  other  side,  in  sucli  a 
season,  (1.)  Continue  disubedient  under  the  most  effectual  means  of 
conversion.  No  means  shall  be  effectual  unto  that  end,  Isa^  vi.  9-12. 
And  when  the  preaching  of  righteousness  loseth  its  efficacy  in  the 
eonvert^ion  of  sinners,  it  is  a  token  of  approaching  desolations. 
(2.)  They  are  secure  as  unto  any  fear,  or  expectation  of  judgments; 
and  shall  be  so  until  they  are  overwhelmed  in  them.  Rev.  xviii.  7,  8. 
(3.)  There  are  always  amongst  them  scoffers,  that  deride  all  that 
are  moved  with  fear  at  the  threatenings  of  God,  and  behave  them- 
selves accordingly;  which  is  an  exact  portraiture  of  the  present  con- 
dition of  the  world. 

4.  Of  this  faith  of  Noah,  and  the  fruits  of  it  in  fear  and  obedience, — ■ 

(1.)  Tlie  immediate  effect  was  the  saving  of  his  family.     He  did 

it  "  to  the  saving  of  his  household;"  tliat  is,  he  himself, 

/,  trarti.ia),  j^^^  -yvife,  his  three  sons,  and  their  wives, — that  is,  such 


Toil   OIXOV  aVTDV. 


as  on  the  foresight  of  the  flood  they  had  espoused,  for 
pi\)bal)ly  they  came  not  together  in  conjugal  duties  until  after  the 
flood,  for  they  had  no  child  until  then,  Gen.  x.  1,  and  eight  persons 
only  were  to  be  saved. 

This  family,  God  in  sovereign  grace  and  mercy  would  preserve 
and  deliver,  principally  to  continue  the  conveyance  of  the  promised 
Seed,  which  was  to  be  produced  from  Adam,  Luke  iii.  38,  and  was 
not,  in  the  immutable  counsel  of  God,  liable  to  an  intercision; 
which  it  would  have  been  if  God  had  destroyed  all  mankind,  and 
created  a  new  race  of  them  upon  the  earth:  and  in  the  next  place, 
for  the  continuation  and  propagation  of  a  church,  to  be  brought 
unto  God  by  virtue  of  that  promise. 

And  in  this  saving  of  the  family  of  Noah  by  the  ark,  we  have  a 
figure  of  God's  saving  and  preserving  a  remnant  in  all  ages,  when 
desolating  judgments  have  destroyed  apostatized  churches  and 
nations.  So  the  apostle  Peter  declares  witli  respect  unto  the  ven- 
geance and  overwhelming  destiuction  that  was  coming  on  the  apos- 


VER.  7.]  EPISTLE  TO  THE  HEBREWS.  5,^ 

tatized  church  of  the  Jews:  1  Pet.  iii.  20,  21,  "The  ark,  wherein 
few,  that  is  eight  souls,  were  saved  by  water.  The  Uke  figure  where- 
unto  even  baptism  doth  also  now  save  us." 

I  deny  not  but  that  there  is  a  great  all'ision  in  general  between 
salvation  by  the  ark  and  that  by  bajD'ism,  inasmuch  as  the  one  did 
represent  and  the  other  doth  exhibit  Christ  himself.  But  the 
apostle  hath  a  particular  design  in  this  comparison.  For  judgment 
by  a  universal  destruction  was  then  coming  on  the  wliole  church 
and  people  of  the  Jews,  but  God  would  save  a  few  by  baptism, — • 
that  is,  their  initiation  into  gospel  faith  and  repentance,  whereby 
tliey  were  separated  from  the  peris! ling  inlidels,  and  were  really 
and  actually  delivered  from  the  destruction  that  befell  them;  as 
Noali  and  his  fauiily  were  in  the  ark.     So  then, — 

Obs.  XI.  The  visible,  professing  church  shall  never  fall  into  such 
an  apostasy,  nor  be  so  totally  destroyed,  but  that  God  will  preserve 
a  remnant,  for  a  seed  to  future  generations,  Isa,  vi.  11-13;  Rom. 
ix.  27;  Rev.  xviii.  4. 

(2.)  Lastly,  There  is  a  double  consequent  of  this  faith  of  Noah 
and  his  obedience  therein;  [1.]  With  respect  unto  the  world,  "he 
condemned  it;"  [2.]  With  respect  unto  himself,  he  "became  heir 
of  the  righteousness  which  is  by  faith."  Both  these  are  ascribed 
unto  Noah.  And  the  way  whereby  he  did  them  is  expressed  in 
these  words,  "  By  the  which."  That  is,  t-ay  some,  "by 
which  ark;"  others,  "by  which  faith;"  for  the  ndative 
agrees  with  either  of  these  antecedents.  I  shall  not  contend  about 
it.  The  meaning  is,  by  the  which  faith,  acting  and  evidencing 
itself  in  the  building  of  the  ark,  tliese  things  were  wrought. 

[1.]  Pie  "condemned  the  world.'"  Not  as  the  judge  of  it,  pro- 
peily  and  authoritatively;  but  as  an  advocate  and  a 
witness,  by  plea  and  testimony.  He  condemned  it  by  ^  ^'"^^"P"^ 
his  doctrine,  by  his  obedience,  by  his  example,  by  his 
faith  in  them  all.  He  did  so,  \st.  In  that  he  justified  God.  God 
had  had  a  long  contest  with  the  world, — "  his  Spirit  strove  with 
them;"  and  now  in  the  issue,  after  much  patience  and  forbearance, 
he  was  coming  to  destroy  them.  Herein  "God  would  be  justified 
in  his  sayings,  and  overcome  when  he  was  judged,"  as  the  apostle 
speaks,  Rom.  iii.  4.  This  was  done  by  Noah;  he  cleared  and  jus- 
tified God  in  his  threatenings  and  the  execution  of  tliem;  and 
therein  condemned  the  world  as  guilty,  and  justly  deserving  the 
punishment  inflicted  on  it.  Idly.  He  condemned  the  world  by 
casting  a  weighty  aggravation  on  its  guilt,  in  that  he  believed  and 
obeyed  when  they  refused  so  to  do.  It  was  not  any  thing  evil, 
grievous,  or  imj)Osj-ible,  that  was  required  of  them,  but  what  he  gave 
them  an  example  of  in  himself;  which  greatly  aggravated  their  sin. 
So  is  the  expression  used,  Matt.  xii.  -ll,  "The  men  of  Nineveh  siiuiJ 


54  AN  EXPOSITION  OF  THE  [CHAP.  XI 

rise  in  judgment  with  this  generation,  and  shall  condemn  it:  be- 
cause they  repented  at  the  preaching  of  Jonas  ;  and,  behold,  a 
greater  than  Jonas  is  here."  Their  example  being  not  followed,  did 
aggravate  the  guilt  of  that  generation.  Sdly.  He  condemned  the 
world,  by  leaving  it  utterly  without  excuse.  He  tliat  takes  away 
the  principal  plea  that  a  guilty  person  can  make  in  his  own  defence, 
may  justly  be  said  to  condemn  him.  And  this  Noah  did  towards 
the  old  world.  He  left  them  no  pretence  that  they  had  not  been 
warned  of  their  sin  and  approaching  ruin ;  so  as  that  they  had  no- 
thing to  plead  for  themselves  why  the  execution  of  judgment  should 
be  respited  for  one  moment.  4:thli/.  He  condemned  the  world,  by 
approving  of  the  vengeance  that  befell  them,  though  very  severe. 
So  shall  the  saints  judge  and  condemn  fallen  angels  at  the  last  day, 
1  Cor.  vi.  3.     And  we  may  observe,  that — 

Obs.  XII.  Those  whom  God  calleth  unto,  fitteth  for,  and  em- 
ployeth  in  any  work,  are  therein  Gunpyol  Q-m,  "  co-woi'kers  with 
God,"  1  Cor.  iii.  9;  2  Cor.  vi.  1 :  so  as  that  what  God  doth  himself 
efficiently,  is  ascribed  unto  them  instrumentally,  as  working  with 
him,  and  for  him.  So  the  preachers  of  the  word  do  save  men, 
1  Tim.  iv.  ]  6 ;  and  so  are  they  said  to  condemn  them. 

Obs.  XIII.  Let  those  that  are  em[)loyed  in  the  declaration  of 
God's  promises  and  threatenings  take  heed  unto  themselves,  to 
answer  the  will  of  him  by  whom  they  are  employed,  whose  work  it 
is  wherein  they  are  engaged. 

Obs.  XIV.  It  ought  to  be  a  motive  unto  diligence  in  exemplary 
obedience,  that  therein  we  bear  testimony  for  God  against  the 
impenitent  world,  which  he  will  judge  and  punish. 

TSc  xara  [2-]  The  last  thing  in  the  words,  or  the  second  con- 
xirrit  lixaia-  sequent  of  his  faith  and  obedience,  is,  that  he  "  became 
'"'"'^'  heir  of  the  righteousness  which  is  by  faiti].'' 

What  the  righteousness  here  intended  is,  the  "  righteousness  of 
faith,"  is  so  fully  declared  by  the  apostle  in  all  his  other  writings, 
and  so  laid  down  in  the  close  of  the  foregoing  cliapter,  that  there 
can  be  no  question  about  it.  The  nature  of  this  righteousness,  with 
the  way  of  attaining  it,  I  have  so  fully  manifested  in  my  treatise  of 
Justification,^  that  I  shall  not  at  all  here  speak  to  it.  He  calls  it 
elsewhere,  sometimes  "the  righteousness  of  God"  absolutely,  some- 
times "  the  righteousness  of  God  which  is  by  faith,"  sometimes  "  the 
gift  of  righteousness  by  Christ,"  sometimes  "the  righteousness  of 
faith,'"'  or  "  the  righteousness  which  is  by  faith,"  as  in  this  j)lace. 
In  al]  wiiich  our  free,  gratuitous  justification  by  the  righteousness 
of  Christ,  imputed  unto  us  by  faith,  or  through  believing,  is  in- 
tended.    This  Noah  obtained  by  faith.     For  that  in  this  faith  oi 

*  See  vol   V.  of  miscellaneous  works. — Ed. 


VER.  8.]  EriSTLE  TO  THE  HEBREWS.  65 

the  patriarclis  no  respect  was  had  unto  Christ  and  hl's  rigbteousness 
is  such  a  putid  figment,  so  destructive  of  the  first  promise  ami  all 
true  faith  in  the  church  of  old,  so  inconsistent  witii  and  contrary  to 
the  design  of  the  apostle,  and  utterly  destroying  the  whole  force  of 
his  argument,  as  we  shall  show  afterwards  that  it  deserves  no  con- 
sideration. 

Grotius  and  his  follower  say,  "  That  Noah,  as  a  reward  of  his 
faith,  was  left  possessor  of  the  whole  earth,  as  an  inheritance  unto 
him  and  his  children;"  which  is  a  wild  exposition  of  being  an  "heir 
of  the  righteousness  of  faith,''  and  needs  no  confutation. 

The  way  whereby  he  obtained  this  righteousness  is,  that  he  was 
made  the  "  heir"  of  it.  Some  say  '  he  is  so  called  and 
said  to  be  because  this  righteousness  utterly  failing  in  the  ^y'^"^'^'  '^^'>- 
old  world  before  the  flood,  it  was  left  in  Noah  as  his 
right  and  inheritance,  which  he  carried  along  with  him  into  the 
new  world  after  the  flood.  Righteousness  did  not  utterly  perish; 
Noah  had  a  title  unto  it,  and  continued  in  the  possession  of  it.' 

But  there  is  somewhat  more  in  this  expression.  The  way  whereby 
we  come  to  be  made  partakers  of  this  righteousness,  is  by  gratuitous 
adoption.  This  is  by  faith,  John  i.  12.  Whatever  we  receive  upon 
or  by  virtue  of  our  adoption  belongs  unto  our  inheritance;  thereof 
we  are  heirs.  See  Rom.  viii.  15-17.  So  in  justification,  forgiveness 
of  sin  and  the  inheritance  go  together,  Acts  xxvi.  IS.  And  this 
inheritance  is  by  the  promise,  not  by  the  law  or  works,  Gal.  iii. 
18,  19;  Rom.  iv.  14.  Wherefore  Noah  was  the  "heir  of  the 
righteousness  which  is  by  faith,"  in  that  by  free  adoption,  through 
faith,  he  came  to  have  an  interest  in  and  right  unto  the  righteous- 
ness which  is  tendered  m  the  promise,  whereby  it  is  conveyed  unto 
us  as  an  inheritance.  And  whereas  it  is  said  that  he  "  became"  so, 
if  respect  be  had  unto  his  faith  in  building  of  the  ark,  the  meaning 
is,  that  he  was  then  evidenced  and  declared  so  to  be.  As  Abraham 
was  said  to  be  "justified  when  he  offered  Isaac,"  who  was  personally 
justified  long  before;  so  also  was  Noah,  by  the  testimony  of  God 
himself,  before  he  was  warned  to  build  an  ark.  And  we  may 
learn, — 

Ohs.  XY.  That  all  right  unto  spiritual  privileges  and  mercies  is 
by  gratuitous  adoption. 

Obs.  XVI.  That  the  righteousness  of  faith  is  the  best  inheritance 
for  thereby  we  become  "  heirs  of  God,  and  joint  heirs  with  Christ." 

Verse  8. 

The  apostle  hath  now  passed  over  the  first  period  of  Scripture 
records,  namely,  from  the  beginning  of  the  world  unto  the  flood ; 
and  therein  he  hath  consi'lered  the  examples  of  all  concerning  whom 
it  is  testified  in  particular  that  they  "  pleased  God,"  and  were  ac^ 


56  AN  EXPOSITION  OF  THE  [CIIAP.  XI. 

cpteJ  with  liira  in  their  obedience.  And  two  things  he  proves 
from  them  with  respect  unto  his  present  purpose:  1.  That  tliey  all 
pleased  God  and  were  righteous  by  faith.  2.  That  their  faith  was 
effectual  to  secure  them  in  that  state  of  divine  favour,  by  enabling 
them  unto  all  duties  of  obedience,  notwithstanding  the  difficulties 
and  oppositions  which  they  met  withal.  Hereby  he  makes  good  his 
design  with  respect  unto  these  Hebrews,  namely,  to  convince  them 
that  if  they  did  not  persevere  in  their  profession,  it  was  because  of 
their  unbelief,  for  that  true  faith  would  certainly  carry  them  through 
with  constancy  and  perseverance,  whatever  difficulties  they  should 
meet  withal,  oivinfj  them  encouragement  from^vhat  it  wrouiiht  in 
others  from  the  beginning. 

Hence  he  proceeds  unto  the  next  period  of  time,  from  the  flood,  and 
the  renovation  of  the  world  in  the  family  of  Noah,  unto  the  giving 
of  the  law ;  so  to  manifest  that  in  every  state  of  the  church  the  way 
of  pleasing  God  was  one  and  the  same ;  as  also,  that  faith  still  re- 
tained its  efficacy  under  all  alterations. 

He  who,  in  this  period  of  time,  is  first  testified  unto  in  the  Scrip- 
ture, is  he  whose  example  on  all  accounts  was  most  forcible  with 
these  Hebrews,  which  he  had  before  at  large  proposed  unto  them 
and  insisted  on,  chap.  vi.  11-15;  the  exposition  of  which  place  may 
be  consulted,  to  give  light  to  this  context.  This  is  Abraham; 
whose  example,  by  reason  of  the  emiuency  of  his  person,  the  relation 
of  the  Hebrews  unto  him,  from  whom  they  derived  all  their  privi- 
leges temporal  and  spiritual,  the  efficacy  of  his  faith,  with  the  various 
successful  exercises  of  it,  he  declares  and  urgeth  at  large  from  hence 
unto  the  end  of  the  19th  verse. 

Ver.   8. — nidTsi   TtaXohiiivog  ' AZpaaft,  vvtjxovgev  s^sXdsTv  tig   rov  roTot 

KctAov^^syoj  '  AQpxeifi.  Vulg.  Lat.,  "  qui  vocatur  Abraham;"  Rhem.,  "he  who 
is  ciilleil  Abraham:"  which  c;in  no  way  be  reconciled  unto  the  text.  Those  who 
will  adhere  unto  that  translation  do  suppose  that  the  change  of  his  name  is  here 
intimated,  when  from  Abram  he  was  called  Abraham :  but  that  is  not  '"  vocatus," 
but  "  cognominatus;"  not  xci'hQvfMvos,  but  Tcpaactyoptv^iii.  And  if  x.x'Kovi^iuos 
wei'e  ever  used  in  such  a  sense,  as  it  is  not,  it  should  have  been  og  ix.'KYiS-t],  and 
not  y.oCKwi^ivog,  without  any  article.  Besides,  as  the  apostle  had  no  reason  I':* 
speak  of  Abraham  in  that  manner,  "he  who  is  called  Abraham,"  as  if  he  were  a 
person  but  little  known  to  them,  so  this  interpretation  takes  away  the  whdle 
foundation  of  the  faith  of  Abraham,  and  of  all  the  effects  of  it,  and  so  of  the 
whole  argument  of  the  apostle,  which  was  his  divine  call,  which  he  refers  unto. 
'Whereft)re  all  other  translations  avoid  this  mistake.  Syr.,  ^"^Ifr??  ""^j  "when  he 
was  called."     "  Evocatus,"  "  called  forth." 

'Tv/iKov^jiv  i^i'hklv,  "obedivit  exire,"  "obeyed  to  go  forth."  Syr.,  "  dicto 
aiidiens  fuit,"  "  auscultavit  ut  exiret,"  "  ut  abiret,"  "  ut  emigraret ;"  "  hearkened," 
"obeyed  to  go  forth,"  "to  wander  away."  Some  supply  "Deo  "to  "auscul- 
tavit;" wh  ch  may  be  better  supplied  to  "  called,"  "called  of  God." 


VER.  8.]  EPISTLE  TO  THE  HEBKEWS,  5*^ 

Our  English  translation  makes  a  transposition  of  the  words:  instead  of  "he 
obeyed  to  go  forth  "  unto  the  place,  it  refers  IgsA^s?!/,  •'  to  go  forth, "  unto  xaX&i/. 
fiivog,  being  "  called  to  go  out"  unto  a  place ;  and  so  refers  "  obeyed  "  alterwards 
not  only  to  the  call  of  Abraham,  but  also  unto  what  he  did  in  compliance  there- 
with il. 

'T'TTviKovaiv,  "  auscultavit,"  "  dicto  audivit;"  a  word  proper  to  answer  xaXov- 
^wo?:  •'  being  called,"  he  so  "  heard"  as  to  yield  obedience.  So  "  to  hearken  or 
hear  "  is  frequently  used  in  the  Scripture. 

Ver.  8. — By  faith  Abraham,  being  called  [of  Gocl],  obeyed 
to  go  out  into  a  place  which  lie  should  after  receive 
for  an  inheritance;  and  lie  went  out,  not  knowino- 
whither  he  went. 

In  Abraham  there  was  a  foundation  laid  of  a  new  state  of  the 
church  after  the  flood,  more  excellent  than  that  which  preceded. 
He  was  the  first  also  after  the  flood  unto  whom  testimony  was  given 
in  particular  that  he  pleased  God.  He  was  the  progenitor  of  the 
Hebrews,  from  whom  they  derived  all  their  privileges,  in  whose 
person  they  were  initiated  into  the  covenant,  with  a  right  unto  the 
promises.  He  was  also  by  promise  "  the  father  of  all  that  believe." 
And  therefore  it  was  the  great  concerninent  of  those  Hebrews  then, 
and  is  so  now  of  us,  to  consider  aright  the  example  of  his  faith  and 
obedience. 

Designing  to  ^ve  many  illustrious  instances  of  the  power  and 
efficacy  of  the  faith  of  Abraham,  the  apostle  begins  with  that  which 
was  the  beginning  and  foundation  of  them  all,  namely,  the  call  of 
God,  and  his  compliance  therewithah 

And  the  nature,  life,  and  power  of  faith,  are  represented  in  three 
words  in  this  instance:  -r/ffre/,  xaXov/j^svog,  •jv/ixovgi.  It  respects  the 
call  of  God,  which  it  rests  upon,  and  which  it  is  resolved  into;  and 
it  acts  itself  in  obedience  to  all  the  commands  of  God.  This  alone 
is  that  faith  which  the  apostle  celebrates,  and  whereunto  he  ascribes 
the  great  effect  of  our  pleasing  God. 

In  the  words  of  the  verse  there  is  proposed  unto  us,  1.  The  foun- 
dation of  the  faith  and  obedience  of  Abraham,  which  was  his  call  of 
God.  2.  What  he  was  called  unto,  which  was  a  journey  or  pilgrim- 
age; described,  (1.)  By  the  term  from  whence  he  went,  "go  out;" 
and,  (2.)  From  the  term  whither  he  went,   "  unto  a  place,"  etc. 

3.  The  exercise  of  his  faith,  and  the  effects  of  it,  "  he  obeyed." 

4.  The  commendation  of  his  faith,  from  the  difficulty  wherewith  his 
obedience  was  accompanied,  with  respect  unto  what  he  was  called 
unto,  "  not  knowing,"  etc. 

First,  He  was  "  called;"  that  is,  of  God,  by  an  imme-    Kax.<;>«»«. 
diate  word  of  command  from  him. 

1.  He  did  it  not  without  a  command.  He  did  not  leave  all  his 
present  satisfactions,  he  did  not  put  himself  on  innumerable  hazards 


58  '  AN  EXPOSITION  OF  THE  [CHAP.  XL 

for  the  future,  merely  of  his  own  accord.  Had  he  not  had  a  divino 
call,  there  had  been  no  work  for  faith.  Where  there  is  no  call  from 
God,  there  can  be  no  faith  or  trust  in  God.  Where  the  call  is  general, 
0,3  in  our  ordinary  occasions,  so  is  our  faith  in  God,  resigning  all  cir- 
cumstances unto  his  disposal ;  but  this  especial  call  of  Abraham  re- 
quired a  special  faith. 

2.  Concerning  this  call  of  Abraham,  there  are  many  difficulties 
arising  from  the  record  of  it,  Gen.  xii.  1-3,  with  its  repetition  by 
Stephen,  Acts  vii.  2-4.  For  Gen.  xii.,  it  is  reported  as  made  after 
the  death  of  Terah,  his  father,  in  Haran,  chap.  xi.  31,  32 ;  by  Stephen 
it  is  assigned  unto  his  being  in  Mesopotamia,  bef(ye  he  left  the  land 
of  the  Chaldees.  Besides,  Haran,  or  Charran,  was  in  Mesopotamia; 
where,  in  the  relation  of  Stephen,  he  is  said  to  dwell  after  he  left 
Mesopotamia,  Wherefore  some  say  he  was  twice  called,  once  in  the 
land  of  the  Chaldees,  and  again  in  Haran.  Otliers  say  his  call  was 
but  one;  but  then  some  say  it  was  at  Ur  of  the  Chaldees,  before  he 
first  went  thence  with  his  father;  others,  at  Haran,  after  his  father's 
death. 

It  will  not  consist  with  my  design,  nor  the  nature  of  an  exposi- 
tion, to  insist  at  large  on  these  things.  Some  few  observations  will 
clear  the  whole  difficulty,  so  far  as  is  necessary  unto  our  purpose; 
as, — 

(1.)  Mesopotamia  is  in  good  authors  sometimes  taken  largely  for 
all  that  part  of  Asia  which  is  separated  from  Syria  by  the  river 
Euphrates,  comprehending  both  Assyria  and  Chaldea;  and  some- 
times strictly  and  properly  for  the  counti'y  between  the  two  rivers 
of  Euphrates  and  Tigris,  whence  it  hath  its  denomination.  Hence, 
Avhen  Stephen  affirms  that  "the  God  of  glory  appeared  unto  Abraham 
in  Mesopotamia,"  he  takes  it  in  the  largest  sense,  compreliending 
Chaldea,  wherein  Ur  was,  as  is  plain,  verses  2,  4.  And  Abraham 
coming  thence  unto  Haran,  came  into  a  city  of  Mesopotamia  pro- 
perly so  called,  and  that  near  to  Euphrates,  which  he  was  to  pass 
over  into  Syria. 

(2.)  By  assigning  the  appearance  of  God  unto  Abraham  before  he 
left  the  land  of  the  Chaldees,  Stephen  directly  affirms  his  call  to 
have  been  whilst  he  was  there,  before  he  departed  with  his  father 
and  came  to  Haran.  And  this  is  evident  from  the  story  in  Moses, 
when  it  is  said  that  he  and  his  father  "  went  forth  from  Ur  of  the 
Chaldees,  to  go  into  the  land  of  Canaan,"  Gen.  xi.  31 ;  for  they  could 
have  no  design  to  leave  their  native  country,  with  all  their  posses- 
sions and  relations,  to  go  into  so  remote  and  unknown  a  country, 
without  some  especial  call  and  direction  from  God. 

(3.)  Wherefore  those  words  of  Moses,  D"33S-^X  ninj  noxn,  Gen. 
xii.  1,  are  well  rendered  by  our  translators,  "Now  the  Lord  ha  i 
said  unto  Abram;"  that  is,  he  had  so  whilst  he  was  in   Ui  of  tho 


\'ER.  8.]  EPISTLE  TO  THE  HEBREWS.  59 

Chaldees,  before  he  antl  liis  father  departed  thence  to  go  into  the 
land  of  Canaan,  chap.  xi.  31.  And  because  this  call  had  no  re.spect 
unto  Terah,  but  unto  Abraham  onl}'^,  Moses  first  records  his  journey 
with  his  father  toward  Canaan,  and  then,  on  the  death  of  his  father, 
takes  up  again  and  particidarly  expresseth  his  call,  chap.  xii.  1.  The 
pursuit  whereof  from  thence  he  distinctly  declares, 

(4.)  And  this  is  evident  from  the  call  itself,  "  Get  thee  out  of  thy 
country,  and  from  thy  kindred,  and  from  thy  father's  house,"  Gen. 
xii.  1.  For  Abraham  had  all  these  in  Ur  of  the  Chaldees,  and  not 
in  Haran. 

Wherefore  this  ^all  of  Abraham  was  but  one,  and  given  at  once; 
namely,  whilst  he  was  in  Ur  of  the  Chaldees,  before  his  going  out 
from  thence  with  his  father,  and  the  death  of  his  father  thereon ; 
which  place  Stephen,  reckons  to  Mesojootamia  in  the  large  notation 
of  it.  And  this  one  call  is  particularly  recorded,  Gen.  xii.  1-3,  after 
the  death  of  Terah,  when  he  only  remained  who  was  alone  concerned 
therein.  But  the  reader  may  see  these  things  fully  discoursed,  with 
a  just  reconciliation  of  Moses  with  Stephen,  in  our  Exercitations  on 
the  first  volume  of  the  Exposition,  Exerc.  xix. 

Of  this  call  of  Abraham  there  were  two  parts:  (1.)  A  command, 
Gen.  xii.  1,  "Get  thee  out  of  thy  country,"'  etc.  (2)  A  promise, 
verses  2,  3,  "  And  I  will  make  of  thee,"  etc.  Of  this  promise  there 
were  two  parts:  [1.]  A  temporal  blessing,  in  the  multiplication  of 
his  seed,  verse  2.  [2.]  A  spiritual  blessing,  in  confining  the  pro- 
mised blessing  Seed  unto  him  and  his  family,  in  whom  all  the  fami- 
lies of  the  earth  were  to  be  blessed,  verse  3.  And  it  is  a  thing  most 
absurd,  and  contrary  to  the  whole  design  of  the  Scripture  and  the  dis- 
pensation of  the  covenant,  to  confine  the  faith  of  Abraham  unto  the 
land  of  Canaan,  and  the  glory  of  his  posterity  therein.  For  the  life 
of  the  promise  made  unto  him  on  his  call,  whereby  his  faith  was 
animated,  was  in  the  blessing  of  all  the  families  of  the  earth  in  him ; 
which  was  in  Christ  alone,  the  promised  seed,  as  all  but  infidels  must 
confess. 

Secondly,  The  apostle  takes  notice  only  of  the  first  part  of  the 
call,  namely,  the  command.  And  therein  two  things  are  consider- 
able: 1.  From  what  he  Avas  to  go  and  depart.  2.  What  he  was  to 
00  unto.  He  was  to  go  out:  xa?.oi^£vo5  s^iXkh.  He  ,^„,.- 
was  "called  to  go  out;"  so  our  translation  uisposeth  the 
words:  or,  being  called,  i-rrKoyaiv  :-^i>Jt7v,  "  he  obeyed  to  go  out,"  or 
"  in  going  out,"  as  they  lie  in  the  original.  They  are  both  to  the 
same  purpose.  In  the  latter  way,  "  obeyed"  is  immediately  referred 
to  faith;  in  the  former,  "  going  out"  is  so;  his  faith  wrought  by  obe- 
dience in  his  going  out. 

1.  It  is  said  he  was  "called  to  go  out."  From  whence  and 
from  what,  we  are  referred  unto  the  story:  Gen.  xii.  1,  "Get  thee 


60  AN  EXPOSITION  OF  THE  [CHAP.  XT. 

C;  ^v>  "vade  tibi")  "out  of  thy  country,  and  from  thy  kindred,  and 
from  thy  father's  house;" — that  is,  '  leave  and  forsake  all  things  that 
are  pleasant,  useful,  desirable  unto  thee;'  for  these  three  things, 
"  country,  kindred,  and  father's  house,"  comprise  them  all.  And 
they  fall  under  two  consi<leratioDs:  (1.)  As  man  is  naturally  in- 
clined to  the  love  of  them,  to  adhere  unto  them,  to  value  them  and 
delight  in  them.  These  are  the  tilings  which,  by  all  sorts  of  circum- 
stances, do  from  their  nativity  insinuate  themselves  into  the  minds 
and  affections  of  men,  so  as  that  they  cannot  be  separated  from  them 
without  the  greatest  convulsions  of  nature.  And  we  have  the  testi- 
mony of  mankind  hereunto,  with  sundry  instances  of  such  as  have 
preferred  these  things  before  their  own  lives.  (2.)  They  may  be 
considered  as  useful  and  beneficial  unto  life  and  the  comforts  of  it 
Whatever  is  so,  is  contained  in  these  things.  Whereas,  therefore, 
natural  affection  and  sense  of  usefulness  unto  all  the  advantages 
and  comforts  of  life,  are  the  two  cords  that  bind  us  unto  any  thing 
whatever,  the  forsaking  of  all  things  that  fall  under  l)0th  of  them, 
must  needs  proceed  from  some  great  cause  and  efficacious  impulse. 

This,  therefore,  commends  the  faith  of  Abraham  in  the  first  place, 
and  evinceth  the  powerful  efficacy  of  faith  in  general,  that  under  its 
conduct,  in  obedience  unto  the  call  of  God,  he  could  and  did  relin- 
quish all  these  things, — cast  out  their  insinuations  into  his  affections, 
and  bi'eak  the  cords  of  delight  and  interest  which  they  cast  upon 
him.     And  we  may  see  herein  that, — 

Ohs.  I.  It  becomes  the  infinite  greatness  and  all-satisfactory  good- 
ness of  God,  at  the  very  first  revelation  of  himself  unto  any  of  his 
creatures,  to  require  of  them  a  renunciation  of  all  other  things,  and 
their  interest  in  them,  in  compliance  with  his  commands. — '  Get 
thee  away  from  country,  friends,  relations,  and  enjoyments,'  is  a 
command  becoming  the  greatness  of  God.  "  I  am  the  Lord  thy 
God,"  is  his  first  word  unto  us.  And  the  next  is,  '  "Thou  slialt 
have  no  other  gods  but  me," — with  me,  before  me,  be.sitles  me, — 
nothing  to  be  in  my  place,  in  comparison  of  me,  in  competition  with 
me;  forsake  all,  and  be  mine  only.'  Unless  we  have  a  sense  of 
that  greatness  of  God  which  makes  such  commands  alone  to  become 
him,  we  yield  no  obedience  unto  him  in  a  due  manner. 

Ohs.  II.  The  power  of  sovereign  grace  in  calling  men  to  God, 
and  the  mighty  efficacy  of  faith  complying  therewithal. — Whilst 
Abraham  lived  with  his  father  on  the  other  side  of  the  river,  "  they 
served  other  gods,"  Josh.  xxiv.  2,  or  were  engaged  in  the  supersti- 
tion and  idolatry  then  prevalent  in  the  world.  And  the  minds  of 
men  being  once  thoroughly  infected  with  them,  as  having  received 
them  ".}'  tradition  from  their  fathers,  are  very  hardly  recovered 
from  theii  snares.  In  this  state  he  had  all  worldly  accommoda- 
tions that  his  own  country,  kindred,  and  inheritance,  could  afford 


VER.  8.]  EPISTLE  TO  THE  HEBREWS.  ('1 

him;  yet  such  was  the  powerful  efficacy  of  sovereign  grace  in  bis 
call  by  God,  that  it  enabled  him  by  faith  to  relinquish  and  re- 
nounce them  all,  and  to  betake  himself  at  once  unto  a  new  state 
and  condition,  both  as  unto  things  temporal  and  eternal.  It  is  well 
if  all  of  us  who  make  profession  of  the  same  faith,  have  an  expe- 
rience of  the  same  grace. 

Ohs.  III.  It  is  the  call  of  God  alone  that  makes  a  distinction 
amongst  mankind,  as  unto  faith  and  obedience,  with  all  the  effects 
of  them. — Abraham  thus  believed  and  obeyed  God,  because  he  was 
called;  and  he  was  called,  not  because  he  was  better  or  wiser  than 
others,  but  because  it  j^leased  God  to  call  him  and  not  others, 
1  Cor.  i.  26-31. 

Obs.  IV.  The  church  of  believers  consists  of  those  that  are  called 
out  of  the  world. — The  call  of  Abraham  is  a  pattern  of  the  call 
of  the  church,  Ps.  xlv.  10;  2  Cor.  vi.  17,  18. 

Obs.  V.  Self-denial,  in  fact  or  resolution,  is  the  foundation  of  all 
sincere  profession. — This  Abraham  began  his  profession  in  the  prac- 
tice of,  and  proceeded  unto  the  height  in  the  greatest  instances 
imaginable.  And  the  instruction  that  our  Saviour  gives  herein, 
Matt.  X.  37,  38,  xvi.  24,  25,  amounts  but  unto  this,  '  If  you  intend 
to  have  the  faith  of  Abraham,  with  the  fruits  and  blessings  attend- 
ing it,  you  must  lay  the  foundation  of  it  in  self-denial,  and  the 
relinquishment  of  all  things,  if  called  thereunto,  as  he  did.'  Where- 
fore, the  faith  of  Abraham  being  everywhere  in  the  Sciipture  set  up 
r.s  the  measure  and  standard  of  the  faith  of  believers  in  all  ages, 
and  the  apostle  in  this  place  giving  us  an  account  of  the  beginning 
and  progress  of  it  for  our  example,  there  is  nothing  that  belongs 
more  directly  unto  the  exposition  of  the  place  than  a  due  observa- 
tion of  its  nature,  actings,  and  effects,  for  our  instruction,  without 
which  tlie  mind  of  the  Holy  Ghost  in  the  context  is  not  understood; 
though  expositors  take  very  little  notice  of  these  things.  Now,  the 
foundation  of  the  whole  is  laid  herein,  that  the  first  act  of  saving 
faith  consists  in  the  discovery  and  sight  of  the  infinite  greatness^ 
goodness,  and  other  excellencies  of  the  divine  nature,  so  as  to  judge 
it  our  duty,  upon  his  call,  his  command  and  promise,  to  deny  our- 
selves, to  relinquish  all  things,  and  to  do  so  accordingly. 

2.  We  have  seen  what  Abraham  was  called  from:  the  next 
thing  in  the  words  is,  what  he  was  called  unto;  namely,  "a  place 
which  he  should  after  receive  for  an  inheritance." 

He  was  not  called  merely  to  forsake  the  place  where  he  was,  and 
then  left  to  rove  and  wander  up  and  down  uncertainly;     ^,     , 
but  he  was  called  unto  a  certain  place.     For  it  so  falls 
out  many  times,  that  men,  wearied  by  one  means  or  another,  (as 
convictions  or  afflictions,)  of  their  present  spiritual  state  and  condi- 
tion, so  as  to  have  a  mind  to  rehncjuish  it,  yet  having  no  discovery 


G2  AN  EXPOS rrioN  or  the  [chap,  xl 

of  another,  of  a  better  state,  with  rest  in  Christ  by  the  gf>spe],  tliey 
rove  up  and  down  in  their  rniuds  and  affections  for  a  season,  and 
then  return  to  the  state  or  phice  from  which  they  came  out,  (which 
the  patriarcus  refused  to  do,  verse  15,)  or  else  perish  in  their  wan- 
derings. 

Tliis  ])lace  whereunto  he  went  is  described  by  his  /»^u?'e  relation 
unto  it  and  interest  in  it;  he  was  "afterwards  to  receive  it  for  au 
inheritance."  At  present  he  received  it  not,  but  only  in  right  and 
title,  nor  during  his  life.  He,  nor  his  posterity  for  some  genera- 
tions, had  no  inheritance  in  it;  only  he  bought  a  burying-place  in 
it  of  the  children  of  Heth,  whereby  he  took  seizin  of  tlie  whole. 
But  he  received  it  afterwards  in  his  posterity,  as  is  known. 

And  he  is  said  to  "receive"  it.    It  was  given  unto  him,  bestowed 

on  him  by  way  of  a  free  gift,  or  donation.    He  did  only 

Kfi  amv.     (4j.g(,g^yp"  \^^     ^^^  gQ  it  ig  ^fj{\\^  respect  unto  all  good 

things  betwixt  God  and  us;  he  is  the  free  donor  of  them,  we  are 
but  passive  recipients. 

And  he  received  this  country  "  for  an  inheritance."     And  unto 

an  inheritance  there  is  required  right  and  title  unto  it, 

A,K  npovofiiciK  ^j^^^  ^  ^^^^^  ^^^^  j^^  ^  lawful  possessor  of  it.     Now,  this 

country  was  before  possessed  by  others,  who  enjoyed  it  by  a  pre- 
scription from  its  first  plantation.  But  God,  as  the  great  possessor 
of  heaven  and  earth,  as  the  sovereign  Lord  of  all  things,  transferred 
their  riirht  and  title  unto  that  land,  and  invested  it  in  Abraham. 
So  it  is  frequently  repeated,  that  God  gave  them  this  or  that  land. 

Obs.  VI.  There  is  no  right,  title,  or  possession,  that  can  prescribe 
against  the  righteousness  of  God  in  the  disposal  of  all  inheritances 
here  below  at  his  pleasure. — Whatever  single  persons,  whatever 
whole  nations,  may  think  or  boast  of  their  title  and  right,  as  unto 
God,  they  are  all  but  tenants  at  will  and  pleasure.  He  can  disin- 
herit and  disseize  them  of  all  as  he  sees  good;  and  when  he  will 
do  so,  (as  he  gives  instances  of  his  so  doing  in  all  ages,)  no  plea  will 
be  admitted  against  his  right,  and  the  exercise  of  it  So  do  kings 
hold  their  crowns,  nations  their  soil,  and  private  men  their  posses- 
sions. 

Obs.  VII.  God's  grant  of  things  unto  any  is  the  best  of  titles,  and 
most  sure  against  all  pretences  or  impeachments.  Judg.  xi.  24<, 
'  We  will  possess  what  the  LoPtD  our  God  gives  us  to  possess.' 

Obs.  VIII.  Possession  belongs  unto  an  inlieritance  enjoyed. — This 
God  g;ive  unto  Abraham  in  his  posterity,  with  a  mighty  hand  and 
stretched-out  arm;  and  he  divided  it  unto  them  by  lot. 

Obs.  IX.  An  inheritance  is  capable  of  a  limited  season.  The 
title  unto  it  may  be  continued  imto  a  prefixed  period.  So  was  it 
with  this  inheritance;  for  although  it  is  called  an  "everlasting 
inheritance,"  yet  it  was  so  only  on  two  accounts:  (1.)  That  it  was 


VZR.  S.]  EPISTLE  TO  THE  HEBREWS.  63 

typical  of  that  heavenly  inheritance  which  is  eternal.  (2.)  Because, 
as  unto  right  and  title,  it  was  to  be  continued  unto  the  end  of  that 
limited  perpetuity  which  God  granted  unto  the  cliurch-state  in  thai 
land;  that  is,  unto  the  corning  of  the  promised  Seed,  in  whom  all 
nations  shoidd  be  blessed,  which  the  call  and  faith  of  Abraham  did 
principally  regard.  Until  that  time  was  expired,  although  many 
incursions  were  made  into  and  upon  this  inheritance  of  Abraham, 
yet  were  all  that  made  them  oppressors;  and  they  were  punished 
for  their  usurpation.  But  when  the  grant  of  it  to  tliem  expired, 
and  those  wicked  tenants  of  God's  vineyard  forfeited  their  right 
unto  it  by  their  unbelief,  and  murdering  of  the  true  Heir,  God  dis- 
inherited them,  dispossessed  them,  and  left  them  neither  right  nor 
title  to,  nor  any  interest  in  this  inheritance;  as  it  is  at  this  day.  It 
is  no  more  the  inheritance  of  Abriiham;  but  in  Christ  he  is  become 
"  heir  of  the  world,"  and  his  spiritual  posterity  enjoy  all  the  pri- 
vileges of  it. 

Wherefore  the  grant  of  this  land,  for  an  inheritance  unto  Abra- 
ham in  his  posterity,  had  a  season  limited  imto  it.  Upon  the  expi- 
ration of  that  term,  their  right  and  title  unto  it  were  cancelled  and 
disannulled.  And  thereon  God  in  his  providence  sent  the  armies 
of  the  Romans  to  dispossess  them ;  which  they  did  accordingly,  unto 
this  day.  Nor  have  the  present  Jews  any  more  or  better  title  unto 
the  land  of  Canaan  than  unto  any  other  country  in  the  world.  Nor 
shall  their  title  be  renewed  thereunto  upon  their  conversion  unto 
God.  For  the  limitation  of  their  right  was  unto  that  time  wherein 
it  was  typical  of  the  heavenly  inheritance:  that  now  ceasing  for  ever, 
there  can  be  no  especial  title  unto  it  revived.     And  we  see  herein, — 

Ohs.  X.  That  it  is  faith  alone  that  gives  the  soul  satisfaction  in 
future  rewards  in  the  midst  of  present  difficulties  and  distresses. — 
So  it  did  to  Abraham,  who,  in  the  whole  course  of  his  pilgrimage, 
attained  nothing  of  this  promised  inheritance.     And, — 

Obs.  XL  The  assurance  given  us  by  divine  promises  is  sufficient 
to  encourage  us  unto  the  most  difficult  course  of  obedience. 

Thirdly,  The  last  thing  in  the  words  is,  the  commendation  of  the 
faith  of  Abraham,  from  his  ignorance  of  the  place  wliither  he  was 
to  go  upon  the  call  of  God.  He  had  only  said  unto  him  that  he 
should  go  into  a  land  that  he  would  show  him,  Gen.  xii.  1. 

1.  But  of  what  nature  the  land  was,  how  or  by  whom  inhabited, 
or  what  way  he  was  to  go  into  it,  he  told  him  not.     It  should  seem, 
indeed,  that  God  had  told  him  from  the  beginning  that  it  was  the 
land  of  Canaan  which  he  designed  ;  for  when  he  first  left  Ur  of  the 
Chaldees,  he  steered  his  course  towards  Canaan,  Gen. 
xi.  31 :  but  it  is  yet  said  that  "  he  knew  it  not."     He  did         J*  ' 
not  understand   any  thing  of  the  circumstance?  of  it, 
nor  wliat  in  that  land  he  was  called  unto,  nor  where  it  was;  so  that 

VOL.   XVI. — 0  * 


64  A.N  EXPOSITION  OF  THE  [cHAP.  XI. 

it  may  be  well  said  that  he  went  whither  he  knew  not.  The  sura 
is,  that  lie  wholly  committed  himself  unto  the  power,  faithfulness, 
goodness,  and  conduct  of  God,  without  the  least  encouragement 
from  a  prospect  of  the  place  whither  he  was  going. 

2.  All  these  things  being  put  together,  namely,  what  he  was 
called  from;  what  he  was  called  unto;  his  readiness  in  obedience; 
the  ground  of  his  whole  undertaking,  namely,  the  call  of  God,  which 
he  received,  and  obeyed  by  faith:  here  is  not  only  an  eminent  in- 
stance of  his  faith  recorded,  but  an  invincible  encouragement  given 
unto  those  Hebrews  unto  whom  the  apostle  wrote,  and  unto  us 
with  them,  that  faith  is  able  to  carry  us  through  all  tiie  difficulties 
of  our  profession,  unto  the  full  enjoyment  of  the  promise.  This  I 
look  upon  as  a  second  instance  of  the  faith  of  Abraham,  wherein  it 
was  signally  exemplary.  He  did  not  only  on  the  first  call  of  God, 
through  a  view  of  his  greatness  and  sovereign  authority,  forego  all 
that  he  had  at  present,  but  engaged  himself  unto  absolute  obedience, 
without  any  prospect  what  it  might  cost  him,  or  what  he  was  to 
undergo  on  the  account  of  it,  or  what  was  the  reward  proposed  unto 
him.     And  the  same  is  required  of  us. 

Verse  9. 

Having  declared  the  foundation  of  the  faith  of  Abraham,  and 
given  the  first  signal  instance  of  it,  he  proceeds  to  declare  his  pro- 
gress in  its  exercise,  first  in  general,  and  then  in  particular  acts  and 
duties;  wherein  he  intermixeth  some  especial,  acts  of  it,  whereby 
he  was  enabled  and  encouraged  in  and  unto  all  other  duties  of  it. 

That  which  he  ascribes  unto  his  faith  in  general  is  laid  down  in 
this  verse;  whereunto  he  adjoins  that  encouraging  act  of  it  which 
enabled  him  in  his  duty,  verse  10. 

Ver.  9. — Hi'arii  <7raf'wy.r\Siv  eig  r^v  yijv  Trjg  svayyeXiag  ug  aWorpictv, 
iv  6'/.rivaTg  xaroizyiaag  fisra  'laaax  xai  'la.x.uQ  ruiv  o'yyx>.?3^oi/&',awi'  TYJg 
tcrayyi'kias  rjjs  avTijg. 

Ilxpuy.Yiaiu.  Syr.,  ''rv'"'!'  *'"^',  "he  was  a  stran^^er,"  "a  sojourner."  Vulg. 
Lat.,  " demoratus  est,"  "he  tanit-d."  Rhem.,  "  he  abode."  Erasm.,  "  commi- 
gravit;"  that  is,  /^iruKriaev,  saiih  Beza,  "he  went,"  or  "wandered,"  to  answer 
the  preposition  it;  following,  "  he  went  into  the  land."  Beza,  "  commoratus  est," 
"he  abide;"  and  then  it  must  refer  unto  x»Toix.viaec(,  "he  dwelt  in  tents." 
Others,  "advena  fuit;"  he  was  "  a  stranger,"  "a  guest,"  "  a  sojourner."  Heb., 
"^7  ''hi  "he  was  a  stranger,"  or  •^ij,  "  he  sojourned." 

.  'E»  iTx.nva.lg.  Vulg.  Lat.,  "in  casulis."  Rhem.,  "in  cottage^."  "In  ten- 
toriis,"  "in  tents"  or  "  tabernacles." 

Ver.  9. — By  faitli  he  sojourned  in  the  land  of  promise  as 
[m]  a  strange  country,  dwelling  in  tabernacles,  with 
Isaac  and  Jacob,  the  heirs  with  him  of  the  same 
promise. 


VER.  P.]  EPISTLE  TO  THE  HEBREWS.  65 

1.  That  which  is  assigned  in  general  unto  the  faith  of  Abraham 
is,  that  "he  sojourned."  2.  The  place  where  is  added;  "in  the 
land  of  promise."  3.  How  he  esteemed  of  that  land,  and  how  he 
used  it;  "as  in  a  strange  country."  4.  Who  were  liis  companions 
therein;  namely,  "Isaac  and  Jacob,"  on  the  same  account  with  him- 
self, as  "  the  heirs  of  promise." 

1.  "  He  sojourned."  na^c/xfw  is  "commoror,"  "to  abide;"  but  it 
is  to  abide  as  a  stranger.     So  it  is  used  Luke  xxiv.  18, 

2y  /i6vo;  rrapotzi/g  iv  IspovffaXri/Mi —  Art  tnou  only  a 
stranger  in  Jerusalem  ?"  a  sojourner  there  for  a  season,  not  an  in- 
habitant of  the  place.  And  it  is  nowhere  else  used.  Thence  is 
<^dpoixog,  "a  atvangev,"  "a  sojourner:"  Acts  vii.  6,  "  Thy  seed  shall 
be  ';r(i.poixov  sv  yf!  aXKoTpicc," — "a  stranger;"  "should  sojourn  in  a 
strange  land."  So  'TrdpniKoi  are  joined  with  irapi'Tribnitot,  1  Pet.  ii.  11, 
"Strangers  and  pilgrims;"  and  with  |l>o/,  Eph.  ii.  19,  "foreigners;" 
and  are  opposed  to  -rciX/ra/,  "citizens,"  or  the  constant  inhabitants 
of  any  place.  \pdvog  -TrupoiKiag,  is  the  "  time  of  our  pilgrimage  " 
here,  1  Pet.  i.  17.  Wherefore  capwxjjffs  is,  "he  abode  as  a  stranger," 
not  as  a  free  denizen  of  the  place;  not  as  an  inheritor,  for  he  had 
no  inheritance,  not  a  foot-breadth  in  that  place.  Acts  vii.  5;  not  as 
a  constant  inhabitant  or  house  dweller,  but  as  a  stranger,  that  moved 
up  and  down  as  he  had  occasion.  His  several  motions  and  stages 
are  recorded  ])y  Moses. 

2.  Tliere  is  the  jJ^^ice  of  his  sojourning;  "  in  the  land  of  promise," 
— s/'s  TTj])  yriv  for  h  rfj  yfj,  "  into"  for  "  in  the  land."  So 
Acts  vii.  4,  "  The  land  sic  r,v  v/Ms?g  vuv  xaror/Mn," — 
"wherein  ye  now  dwell;"  Heb.,  P^?.  And  from  the  use  of  the 
Hebrew  3,  ug  is  frequently  put  for  iv  in  the  New  Testament, 
and  on  the  contrary.  Wherefore  not  the  removal  of  Abraham 
into  that  land,  which  he  had  mentioned  in  the  foregoing  verse^ 
but  his  abode  as  a  stranger,  a  foreigner,  a  pilgrim  in  it, 

is  intended.     And  this  was  "  the  land  of  promise;"  that    ,T"^  i-^ayyi- 

is,  which  God  had  newly  promised  to  give  unto  him, 

and    wherein    itU    the   other    promises    were    to    be    accomplished. 

3.  He  sojourned  in  this  place  "  as  in  a  strange  land."     He  built 
no  house  in  it,  purchased  no  inheritance,  but  only  a    ,      , 
burying-place.     He  entered,    indeed,   into    leagues   of 

peace  and  amity  with  some,  as  with  Aner,  Eshcol,  and  Mamre, 
Gen.  xiv.  13;  but  it  was  as  a  stranger,  and  not  as  one  that  had 
any  thing  of  his  own  in  the  land.  He  reckoned  that  land  at  pre- 
sent no  more  his  own  than  any  other  land  in  the  world, — no  more 
than  Egypt  was  the  land  of  his  posterity  when  they  sojourned 
there,  which  God  had  said  Was  not  theirs,  nor  was  so  to  be,  Gen. 
XV.  13. 

The  manner  of  his  sojourning  in  this  land  was,  that  he  "dwelt 


E;f  T?i»  y^t 


€6  AN  EXPOSITION  OF  THE  [CHAP.  XL 

in  tabernacles;"  "  in  cottages,"  saith  the  Vulgar  Latin,  absurdly  It 
was  no  unusual  thing  in  those  days,  and  in  those  parts 
V  ff-x>iva<=  ^£.  ^j^g  world,  for  many,  yea  some  nations,  to  dwell  iii 
such  movable  habitations.  Why  Abraham  was  satisfied 
with  this  kind  of  life  the  apostle  declares  in  the  next  verse.  And 
he  is  said  to  dwell  in  tabernacles,  or  tents,  because  his  family  re- 
quired more  than  one  of  them;  though  sometimes  they  are  called 
a  tent  only,  with  respect  unto  that  which  was  thii  peculiar  habita- 
tion of  the  master  of  the  family.  And  the  women  had  tents  unto 
themselves.  So  Isaac  brought  Rebekah  into  his  mother  Sarah's 
tent.  Gen.  xxiv.  67.  So  Jacob  and  his  wives  had  all  of  them  dis- 
tinct tents,  Gen.  xxxi.  S3.  These  tents  were  pitched,  fixed,  and 
erected  only  with  stakes  and  cords,  so  as  that  they  had  no  founda- 
tion in  the  earth;  whereunto  the  apostle  in  the  next  verse  opposeth 
a  habitation  that  hath  a  foundation.  And  with  respect  unto  their 
flitting  condition  in  these  movable  houses,  God  in  an  especial  manner 
wys  said  to  be  their  dwelling-place,  Ps.  xc.  1. 

4.  He  thus  sojourned  and  dwelt  in  tents  "  with  Isaac  and  Jacob." 

MsT«  'iffaax.  It  is  evidout  that  Abraham  lived  until  Jacob  was  sixteen 
Kai  'UxuQ  or  eighteen  years  old;  and  therefore  may  be  said  to  live 
with  him,  as  unto  the  same  time  wherein  they  both  lived.  Nor  is 
there  any  force  in  the  objection,  that  Isaac  had  a  separate  tent 
from  Abraham ;  for  it  is  not  said  that  they  lived  in  the  same  tents, 
but  that  at  the  same  time  they  all  lived  in  tents.  Yet  there  is  no 
need  to  confine  it  unto  the  same  time;  the  sameness  of  condition 
only  seems  to  be  intended.  For  as  Abraham  was  a  sojourner  in 
the  land  of  Canaan,  without  any  inheritance  or  possession,  living  in 
tents,  so  was  it  also  with  Isaac  and  Jacob,  and  with  them  alone. 
Jacob  was  the  last  of  his  posterity  who  lived  as  a  sojourner  in  Canaan ; 
all  those  after  him  lived  in  Egypt,  and  came  not  into  Canaan  until 
they  took  possession  of  it  for  themselves. 

And  they  were  "  heirs  with  him  of  the  same  promise ;"  for  not 
only  did  they  inherit  the  promise  as  made  unto  Abrti- 
fov'of^wf  tT,;  s-  ham,  but  God  distmctly  renewed  the  same  promise  nnto 
vrayyiXiuiTn;  them  both ; — unto  Isaac,  Gen.  xxvi.S,  4 ;  and  unto  Jacob, 
avrnt.  Gen.  xxviii.  13-15.     So  were  they  heirs  with  him  of 

the  very  same  promise.     See  Ps.  cv.  9-11. 

The  sense  of  the  words  being  declared,  we  may  yet  further  con- 
sider the  matter  contained  in  them. 

We  have  here  an  account  of  the  life  of  Abraham  after  his  call. 
And  it  fell  under  a  twofold  consideration:  1.  As  unto  the  internal 
princijile  of  it;  so  it  was  a  life  of  faith.  2,  As  unto  the  external 
manner  of  it;  so  it  was  a  pilgrimage,  without  a  fixed,  settled  habi- 
tation. Both  are  proposed  in  the  first  words  of  the  text,  "  By  faith 
he  sojourned." 


VER.  9.]  EPISTLE  TO  THE  HEBEEWS.  67 

1.  As  unto  the  internal  principle  of  it,  it  was  a  life  of  faltli. 

(1.)  The  Hfe  which  he  now  led  was  a  life  of  faith  with  respect 
unto  things  spiritual  and  eternal.  For  he  had  for  the  foundation 
and  olject  hereof,  [1.]  Tlie  promise  of  the  blessed  Seed,  and  the 
spiritual  blessing  of  all  nations  in  him,  as  a  confirmation  of  the  first 
fundamental  promise  to  the  church,  concerning  the  Seed  of  the 
woman  that  was  to  break  the  serpent's  head.  And,  [2.]  God  entered 
expressly  into  covenant  with  him,  confirming  it  with  the  seal  of 
ciicumcision,  wherein  he  obliged  himself  to  be  his  God,  his  God 
almighty,  or  all-sufficient,  for  his  temporal  and  eternal  good.  To 
suppose  that  Abraham  saw  nothing  in  this  promise  and  covenant 
but  only  things  confined  unto  this  life,  nothing  of  spiritual  grace  or 
mercy,  nothing  of  eternal  reward  or  glory,  is  so  contrary  to  the 
analogy  of  faith,  to  express  testimony  of  Scripture,  so  destructive  of 
all  the  foundations  of  religion,  so  unworthy  of  the  nature  and  pro- 
perties of  God,  rendering  his  title  of  "the  father  of  the  fliithful," 
and  his  example  in  believing,  so  useless,  as  that  it  is  a  wonder  men 
of  any  tolerable  sobriety  should  indulge  to  such  an  imagination. 

(2.)  It  was  a  life  of  faith  with  respect  unto  things  temporal  also. 
For  as  he  was  a  sojourner  in  a  strange  land,  without  friends  or  rela- 
tions, not  incorporated  in  any  political  society  or  dwelling  in  any 
city,  he  was  exposed  unto  all  serfs  of  dangers,  oppression  and  vio- 
lence, as  is  usual  in  such  cases.  Besides,  those  amongst  whom  he 
sojourned  were  for  the  most  part  wicked  and  evil  men,  such  as,  being 
fallen  into  idolatry,  were  apt  to  be  provoked  against  him  for  his 
profession  of  faith  in  the  most  high  God.  Hence,  on  some  occur- 
rences of  his  life  that  might  give  them  advantage,  it  is  observed,  as 
a  matter  of  danger,  that  "the  Canaanite  and  the  Perizzite  dwelled 
then  in  the  land,"  Gen.  xiii.  7,  xii.  6.  And  this  he  feared,  chap. 
XX.  11.  Moreover  he  had  sundry  particular  trials,  wherein  he  ap- 
prehended that  his  life  was  in  imminent  danger.  Gen.  xii.  11-1 3, 
XX.  2.  In  all  these  dangers  and  trials,  with  others  innumerable, 
being  helpless  in  himself,  he  lived  in  the  continual  exercise  of  faith 
and  trust  in  God,  his  power,  his  all- sufficiency,  and  faithfulness. 
Hereof  his  whole  story  is  full  of  instances,  and  his  faith  in  them  is 
celebrated  frequently  in  the  Scripture. 

(3.)  In  things  of  both  sorts,  spiritual  and  temporal,  he  lived  by 
faith,  in  a  constant  resignation  of  himself  unto  the  sovereign  will 
and  pleasure  of  God,  when  he  saw  no  way  or  means  for  the  accom- 
plishment of  the  promise.  So  was  it  with  him  with  respect  unto 
the  long  season  that  he  lived  without  a  child,  and  under  the  com- 
mand he  liad  to  offer  him  for  a  sacrifice,  when  he  had  received 
him. 

On  all  these  accounts  he  was  the  father,  the  pattern,  or  example  of 
believers  in  all  generations.     We  saw  before  the  foundation  of  his 


68  AN  EXPOSITION  OF  THE  [CHAP.  SI. 

faith  and  the  entrances  of  his  believing;  here  we  have  a  progress  of 
them  proposed  unto  our  imitation.  And  that  wherein  we  are  in- 
structed hereby  is,  that  when  we  are  once  engaged,  and  have  given 
up  ourselves  to  God  in  a  way  of  believing,  there  must  be  no  choice, 
no  dividing  or  halting,  no  halving;  but  we  must  follow  him  fully ^ 
wJwlbj,  and  universally,  living  by  faith  in  all  things. 

2.  For  the  external  part,  or  manner  of  his  life,  it  was  a  pilc/rim- 
age,  it  was  a  sojourning.  Two  things  are  required  unto  such  a  state 
of  life:  (1.)  That  a  man  be  in  a  strange  country;  (2.)  That  he  have 
no  fixed  habitation  of  his  own.  If  a  man  be  free  from  either  of 
these,  he  is  not  a  pilgrim.  A  man  may  want  a  habitation  of  his 
own  as  his  inheritance,  and  yet,  being  in  his  own  country,  not  be  a 
pilgrim;  and  a  man  may  be  in  a  strange  country,  and  yet,  having  a 
fixed  habitation  of  his  own  therein,  he  may  not  be  a  pilgrim :  but 
when  both  these  concur,  there  is  a  state  of  pilgrimage.  And  so  it 
was  with  Abraham.  He  was  in  a  strange  land.  Though  it  was  "  the 
land  of  promise,"  yet  having  no  interest  in  it,  no  relation,  no  pos- 
session, no  inheritance,  it  was  unto  him  a  strange  land.  And  he 
did  but  sojourn  in  any  place,  having  no  habitation  of  his  own.  And 
this  of  all  others  is  the  most  disconsolate,  the  most  desolate  estate, 
and  most  exposed  unto  dangers;  wherefore  he  had  nothing  to  trust 
unto  or  rest  upon  but  divine  protection  alone.  So  are  his  state  and 
protection  described,  Ps.  cv.  12-15.     And  we  may  observe, — 

Ohs.  I.  That  when  faith  enables  men  to  live  unto  God  as  unto 
tlieir  eternal  concernments,  it  will  enable  them  to  trust  unto  him  in 
all  the  difficulties,  dangers,  and  hazards  of  this  life. — To  pretend  a 
trust  in  God  as  unto  our  souls  and  invisible  things,  and  not  resign 
our  temporal  concernments  with  patience  and  quietness  unto  his  dis- 
posal, is  a  vain  pretence.  And  we  may  take  hence  an  eminent 
trial  of  our  faith.  Too  many  deceive  themselves  with  a  presump- 
tion of  faith  in  the  promises  of  God,  as  unto  things  future  and  eter- 
nal. They  suppose  that  they  do  so  believe  as  that  they  shall  be 
eternally  saved ;  but  if  they  are  brought  into  any  trial  as  unto  things 
temporal,  wherein  they  are  concerned,  they  know  not  what  belongs 
tmto  the  life  of  faith,  nor  how  to  trust  in  God  in  a  due  manner.  It 
was  not  so  with  Abraham;  his  faith  acted  itself  uniformly  with  re- 
spect unto  the  providences  as  well  as  the  promises  of  God.  Where- 
fore,— 

Ohs.  XL  If  we  design  to  have  an  interest  in  the  blessing  of 
Abraham,  we  nmst  walk  in  the  steps  of  the  faith  of  Abraham. — 
Firm  affiance  in  the  promises  for  grace,  mercy,  and  eternal  salva- 
tion, trust  in  his  providence  for  preservation  and  protection  in  this 
world,  with  a  cheerful  resignation  of  all  our  temporal  and  eternal 
concerns  unto  his  disposal,  according  to  the  tenor  of  the  covenant, 
are  required  liereuuto.     And  they  are  all  indispensably  necessary 


VER.  10.]  EPISTLE  TO  THE  HECUFWS.  fiO 

unto  that  obedience  wherein  we  are  to  walk  \vit1)  Gd,  as  he  dhL 
The  faith  of  most  men  is  lame  and  iialt  in  the  ])rincipal  parts  and 
duties  of  it. 

Ohs.  III.  When  faith  is  once  duly  fixed  on  the  promises,  it  will 
wait  patiently  under  trials,  afflictions,  and  temptations,  for  their  full 
accomplishment;  as  did  that  of  Abraham  which  is  here  celebrated. 
See  the  exposition  on  chap.  vi.  12,  1."). 

Ohs.  IV.  Faith  discerning  aright  the  glory  of  spiritual  promises, 
will  make  the  soul  of  a  believer  contented  and  well  satisfied  with 
the  smallest  portion  of  earthly  enjoyments,  etc. 

Verse  10. 

The  apostle  gives  a  full  indication  in  this  discourse  that  Abraham 
was  very  well  satisfied  with  the  state  and  condition  of  a  stranger 
and  pilgrim  in  the  world,  without  possession,  without  inheritance, 
which  God  had  called  him  unto.  And  therefore  he  proceeds  in  the 
next  place  to  declare  the  grounds  and  reasons  whereon  he  was  so 
satisfied. 

VeT.  10. — 'E^ids^STO  yap  r^v  revs  ^i/MtXiovg  'kyoMGav  <7rdy.iv,  ijg  rs^- 
vtTrjg  xai  br^fLicupyhg  6  &s6g. 

Ver.  10. — For  he  looked  for  a  city  \^//iat  citt/^  which  hath 
foundations,  whose  builder  and  maker  [fs]  Grod. 

The  conjunction  yap  intimates  that  a  reason  is  given  in  these 
words  why  Abraham  behaved  himself  as  a  sojourner  on  the  earth; 
it  was  becau.se  he  knew  that  his  portion  did  not  lie  in  the  things  here 
below,  but  he  looked  for  things  of  another  nature,  which  by  this 
means  were  to  be  obtained.  For  it  is  the  end  that  regulates  our 
judgment  concerning  the  means. 

And  there  are  in  the  words,  1.  What  is  a.ssigned  unto  Abraham, 
or  his  faith,  namely,  an  expectation,  a  looking  for  somewhat  more 
than  at  present  he  enjoyed.  2.  Wiiat  he  so  looked  for,  which  is  "  a 
city;"  in  opposition  unto  those  tents  or  movable  habitations  which 
he  lived  in.  3.  That  city  is  described,  (1.)  From  the  nature  of  it, 
it  "  hath  foundations;"  (2.)  From  the  builder  and  framer  of  it,  which 
is  "  God." 

Our  first  inquiry  must  be,  what  that  "city"  was;  and  then  how 
he  "  looked  for  it." 

1.  Some  late  expositors,  not  for  want  of  wit  or  learning,  but  out  of 
enmity  unto  the  efficacy  of  the  office  of  Christ  under  the  old  testa- 
ment, and  the  benefit  of  the  church  thereby,  have  laboured  to  cor 
rupt  this  testimony ;  some  by  wresting  that  word,  "  the  city,"  the 
object  of  Abraham's  expectation;  and  others  that  of  his  looking  foi 
or  expecting  of  it:  which  must  therefore  be  vindicated. 


70  AN  EXPOSITION  OF  TUE  [CHAP.  XL 

"  That  city."  The  article  prefixed  denotes  an  eminency  in  this 
,  ,  city.  "  That  is  Jerusalem "  saith  Grotius;  and  so  in- 
terprets  the  words:  "He  hoped  that  his  posterity 
should  in  those  places  have,  not  wandering  habitations,  but  a  city 
that  God  would  prepare  for  them  in  an  especial  manner."  But 
he  is  herein  forsaken  by  his  follower.  Nor  do  the  Sucinians  dare 
to  embrace  that  interpretation,  though  suited  unto  their  design. 
But,— 

(1.)  This  is  expressly  contrary  unto  the  exposition  given  by  the 
apostle  himself  of  this  expression,  or. rather  the  repetition  of  the 
same  thing,  verse  16,  "They  desire  a  better  country,  that  is,  an 
heavenly:  wherefore  God  is  not  ashamed  to  be  called  their  God; 
for  he  hath  prepared  for  them  a  city."  The  "  city"  and  "  country" 
which  they  looked  for  was  "  heavenly;"  and  that  in  opposition  unto 
the  land  of  Canaan,  and  Jerusalem  the  metropolis  thereof. 

(2.)  It  is  not  suitable  unto  God's  dealing  with  Abraham,  unto  his 
promise  unto  him,  unto  the  nature  and  effects  of  his  faith,  that  he 
should  have  nothing  to  encourage  him  in  his  pilgrimage,  but  a  hope 
that  after  many  generations  his  posterity  should  have  a  city  to  dwell 
in  in  the  land  of  Canaan,  wherein  the  condition  of  most  of  them 
was  not  better  than  his  in  tents. 

(3.)  Whereas  the  framing  and  making  of  this  city  respects  the 
being  and  substance  of  it,  there  is  no  reason  why  the  building  of 
that  Jerusalem  should  be  so  ascribed  unto  God,  as  to  exclude  the 
work  and  workmanship  of  men,  by  wliom  indeed  it  was  built.  For 
the  sense  of  that  expression,  "  Whose  builder  and  maker  is  God,"  is 
the  same  with  that  of  chap.  viii.  2,  "  Which  the  Lord  pitched,  and 
not  man." 

(4.)  It  is  plain  that  this  was  the  ultimate  object  of  the  faith  of 
Abraham,  the  sum  and  substance  of  what  he  looked  for  from  God, 
on  the  account  of  his  promise  and  covenant.  To  suppose  that  this 
was  only  an  earthly  city,  not  to  be  possessed  by  his  posterity  until 
eight  hundred  years  afterwards,  and  then  but  for  a  limited  time,  is 
utterly  to  overthrow  his  faith,  the  nature  of  the  covenant  of  God 
with  him,  and  his  being  an  example  unto  gospel  believers,  as  he  is 
here  propoh^ed  to  be. 

This  city,  therefore,  which  Abraham  looked  for,  is  that  heavenly 
city,  that  everlasting  mansion,  which  God  hath  provided  and  pre- 
pared for  all  true  believers  with  himself  after  this  life,  as  it  is 
declared,  verse  16.  It  is  also  sometimes  called  a  house,  sometimes 
a  tabernacle,  sometimes  a  mansion,  2  Cor.  v.  1,  Luke  xvi.  9,  John 
xiv.  2;  it  being  the  place  of  their  everlasting  abode,  rest,  and  re- 
freshment. And  herein  is  comprised  also  the  whole  reward  and 
glory  of  heaven,  in  the  enjoyment  of  God.  With  the  expectation 
hereof  did  Abraham  and  the  following  patriarchs  support,  reiiesh, 


VER.  10.]  EPISTLE  TO  THE  HEBREWS.  71 

and  satisfy  themselves,  in  the  midst  of  all  the  toil  and  labour  of 
their  pilgrimage.     For, — 

Ohs.  I.  A  certain  expectation  of  the  heavenly  reward,  grounded 
on  the  promises  and  covenant  of  God,  is  sufficient  to  support  and 
encourage  the  souls  of  believers  under  all  their  trials  in  the  whole 
course  of  their  obedience. 

Ohs.  II.  Heaven  is  a  settled,  quiet  habitation ;  a  suitable  dwelling 
for  them  that  have  had  a  life  of  trouble  in  this  world. 

(1.)  The  first  part  of  the  description  of  this  city  is  taken  from  the 
nature  of  it,  namely,  that  it  is  such  as  "  hath  founda- 
tions." It  is  generally  granted  that  there  is  an  oppo-  ,,  ""!,  *'"*' 
sition  herein  unto  the  tents  or  tabernacles,  such  as 
wherein  Abraham  sojourned,  which  had  no  foundation,  being  sup- 
ported only  by  stakes  and  cords.  But  the  especial  nature  of  the 
foundations  of  this  city  is  intended,  m  comparison  wherewith  the 
foundations  of  other  cities,  laid  in  stone  and  mortar,  are  none  at 
all.  For  experience  hath  manifested  that  they  all  are  fading,  tem- 
porary, and  subject  to  ruin.  But  these  foundations  are  such  as  give 
perpetuity,  yea  eternity,  unto  the  superstructure,  even  all  that  are  built 
upon  them.  Wherefore  these  foundations  are  the  eternal  power, 
the  infinite  wisdom,  and  immutable  counsel  of  God.  On  these  is 
the  heavenly  city  founded  and  established.  The  purpose  of  God  in 
his  wisdom  and  power  to  make  the  heavenly  state  of  believers 
immutable  and  eternal,  subject  to  no  change,  no  alteration,  no 
opposition,  is  the  foundation  of  this  city.     For, — 

Ohs.  III.  All  stability,  all  perpetuity  in  every  state,  here  and 
hereafter,  ariseth  from  the  purpose  of  God,  and  is  resolved  there- 
into. 

(2.)  The  second  part  of  the  description  of  this  city  is  from  "  the 
builder  and  maker  of  it;"  that  is,  God.     Most  expositors  judge 
that  both  the  words  here  used  are  of  the  same  signification;  and 
indeed  the  difference  between  them  is  not  material,  if 
there  be  any.    Properly,  ziyvirri;  is  "  artifex,"  he  who  in 
building  projecteth,  contriveth,  and  designeth  the  whole  frame  and 
fabric,  that  regularly  disposeth  of  it  according  to  the  rules  of  art. 
And  dri/MiovpySg  is  "  conditor,"  the  builder  or  maker ; 
that  is,  not  he  whose  hands  are  employed  in  the  work, 
but  he  whose  the  whole  work  is,  at  whose  charge,  on  whose  design, 
and  for  whose  service  it  is  made.     So  are  "condo"  and  "conditor" 
always  applied  in  Latin  authors. 

Between  these  two,  namely,  "artifex"  and  "conditor,"  the  contriver 
and  the  chief  author  and  disposer  of  the  whole,  there  is  in  other 
buildings  an  interposition  of  them  that  actually  labour  in  the  work 
itself,  the  workmen.  Here  is  nothing  said  of  them,  because  they 
were  supplied  in  this  building  by  a  mere  word  of  infinite  and  sove- 


72  AN  EXPOSITION  OF  THE  [ciIAl'   III. 

reign  power,  without  labour  or  toil;  he  said,  'Let  it  be  so/  and  it 
was  so.  Wherefore  God  alone  is  the  only  contriver,  framer,  and 
erector  of  the  heavenly  city,  without  the  least  concurrence  of  any 
other  agents,  without  the  least  use  of  any  instrument. 

Next  unto  the  constitution  of  the  person  of  Christ,  and  the  taber- 
nacle which  he  pitched  therein,  this  was  the  greatest  instance  of  his 
infinite  wisdom  and  skill  in  architecture. 

Heaven,  with  respect  unto  the  visible  fabric  of  it,  with  its  im- 
mense spaces,  luminaries,  and  order,  is  the  principal  means  of  the 
demonstration  of  the  divine  glory  unto  us,  among  all  the  works  of 
creation.  But  here  it  is  considered  as  the  habitation  of  (5od  him- 
self, with  all  that  enjoy  his  presence,  and  the  polity  or  order  wliich 
is  therein.  And  this  is  the  most  ineffable  effect  of  infinite  wisdom 
and  power.     And, — • 

Obs.  IV.  This  is  that  which  recommends  unto  us  the  city  of  God, 
the  heavenly  state,  that  it  is,  as  the  work  of  God  alone,  so  the  prin- 
cipal effect  of  his  wisdom  and  power. 

2.  Of  this  city  it  is  said  that  Abraham  by  faith  "looked  for  it;" 

,  that  is,  he  believed  eternal  rest  with  God  in  heaven, 

■^  ^°'  whereon  he  comfortably  and  constantly  sustained  the 
trouble  of  his  pilgrimage  in  this  world.  This  expectation  is  an  act 
and  fruit  of  faith,  or  it  is  that  hope  proceeding  from  faith  whereby 
we  are  saved;  or  rather,  it  is  a  blessed  fruit  of  faith,  trust,  and  hope, 
whereby  the  soul  is  kept  continually  looking  into  and  after  the 
things  tliat  are  promised.  This  was  in  Abraham  a  signal  evidence 
of  his  faith,  as  also  of  the  power  of  his  faith  in  his  supportment,  and 
the  way  whereby  it  did  support  him; — the  same  with  what  the 
apostle  ascjibes  unto  all  believers,  2  Cor.  iv.  16-18,  "For  which 
cause  we  faint  not;  but  though  our  outward  man  perish,  yet  the 
inward  man  is  renewed  day  by  day.  For  our  light  affliction,  which 
is  but  for  a  moment,  worketh  for  us  a  far  more  exceeding  and 
eternal  weight  of  glory;  while  we  look  not  at  the  things  which  are 
seen,  but  at  the  things  which  are  not  seen :  for  the  things  which  are 
seen  are  temporal ;  but  the  things  which  are  not  seen  are  eternal." 
This  is  a  full  description  of  the  faith  of  Abraham,  in  the  operation 
and  effect  here  ascribed  to  it  by  the  apostle.  And  herein  it  is 
exemplary  and  encouraging  unto  all  believers  under  their  present 
trials  and  sufferings ;  which  is  the  apostle's  present  design. 

Schlichtingius  takes  great  pains  to  prove  that  indeed  Abraham 
did  not  by  faith  look  for  a  heavenly  city  or  eternal  reward,  in  direct 
contradiction  unto  the  express  words  and  argument  of  the  apostle. 
Some  general  notions  and  apprehensions  of  the  future  reward  he 
grants  he  might  have,  from  the  goodness  and  j)o\ver  of  God ;  but 
faith  of  an  eternal  estate  he  had  not,  because  God  had  not  revealed 
nor  promised  it    Why  theu  is  it  said  that  he  expected  it,  or  looked 


VER.  11.]  EPISTLE  TO  THE  HEBREWS.  73 

for  it  ?  "  Because  God  did  purpose  in  himself  to  do  it  in  liis  time,  it 
was  as  certain  as  if  Abraham  had  beheved  it;  whence  he  is  said  to 
expect  it."  But  to  suppose  that  Abraham,  who  had  the  first  jDromise 
of  a  DeUverer  and  deliverance  from  all  the  effects  of  sin,  even  the 
promise  of  Him  in  whom  all  nations  should  be  blessed,  and  was 
entered  into  that  covenant  with  God  wherein  God  engaged  himself 
to  be  his  God  after  this  life,  as  our  Saviour  expounds  it,  should  have 
no  faith  of  eternal  life,  is  to  deny  the  faith  of  God  and  the  church. 
And  we  may  observe,  that — 

Ohs.  V.  A  constant  expectation  of  an  eternal  reward  argues  a 
vigorous  exercise  of  faith,  and  a  sedulous  attendance  unto  all  duties 
of  obedience;  for  without  these  it  will  not  be  raised  nor  preserved, 
2  Cor.  iv.  16,  17;  1  John  iii.  2. 

Verse  11. 

The  instances  of  the  faith  of  Abraham  insisted  on  by  the  apostle 
in  this  discourse  may  be  referred  unto  two  heads:  first.  Such  as  re- 
spect his  call;  secondly,  Such  as  respect  the  promise  made  unto 
him.  Those  of  the  first  sort  are  tv/o:  1.  His  obedience  unto  the 
divine  call,  in  leaving  his  country  and  father's  family;  2.  His 
patience  in  enduring  the  troubles  of  a  pilgrimage  all  his  days,  in  a 
land  wherein  he  was  a  stranger.  The  consideration  of  both  these 
we  have  r)assed  through. 

Here  he  proceeds  unto  the  instances  of  his  faith  with  respect  unto 
the  promise  made  unto  him,  namely,  that  in  his  seed  all  the  nations 
of  the  earth  should  be  blessed.  And  these  also  are  two:  1.  That 
which  concerned  the  birth  of  Isaac,  by  wdiom  the  promise  was  to 
have  its  accomplishment;  2.  What  he  did  by  faith  on  the  command 
of  God,  in  offering  up  of  the  son  of  the  promise. 

In  the  first  of  these,  or  what  concerned  the  birth  of  Isaac,  the 
son  of  the  promise,  Abraham  was  not  alone,  but  Sarah  his  wife  was 
both  naturally  and  spiritually  no  less  concerned  than  himself. 
Wherefore  the  apostle  in  the  midst  of  his  discourse  concerning 
Abraham  and  his  faith,  in  this  one  instance  introduceth  Sarah  in 
con  junction  with  him,  as  on  many  reasons  she  ought  not  to  have 
been  omitted. 

Ver.  11. —  Tlisrsi  y.ai  avrij  Sccfpa  (^srsTprx,  oWa)  ddva/xiv  iig  xaraQoXriV 
ff-lf/Aaro;  iXaii,  71.0.1  '^afo,  xaif>bv  rjXixiag  srexsv,  iini  '^iGrov  rjyylaaTO  rov 
i'a'a'y'yitXd/j.ivov. 

Irslpx.  ovaoc,  "  being  barren."  Vulg.  Lat.,  "sterilis."  Syr.,  ^'V.  ^^'y'r'.l. ,  "who 
was  barren."  And  tho  words  are  retained  in  many  vulgar  translations.  We 
omit  them,  for  they  are  found  only  in  two  copies  of  the  original;  nor  are  they 

'  Various  Readings. — ^The  words  arupcc  ovaoe,  and  mxs*  are  now  omitted  in 
all  the  critical  editions  of  the  New  Testament. — Ed. 


74«  AN  EXPOSITION  OF  THE  [CHAP.  XT. 

talien  notice  of  by  the  ancient  scholiasts.  And  it  is  far  more  probable  that  these 
words  were  inserted  in  one  or  two  copies,  than  that  they  were  left  out  of  all  the 
rest:  for  there  is  no  colour  of  reason  why  they  should  be  omitted ;  but  the  addi- 
tion of  them,  especially  containing  a  truth,  teems  to  set  out  more  fully  the  great- 
ness of  the  instance  proposed. 

E/j  JcuT ciZoK'/iv  (77r£/3,£4«To?.  Vulg.  Lat.,  "in  conceptione  feminis."  Rhem.. 
"received  virtue  in  conceiving  seel."  Ai^i/ss^/f  is  properly '"vis, '"  strength, 
"power."  The  Vulgar  renders  it  here  "virtutem;"  proper  enough  in  Latin,  but 
"virtue"  is  very  improper  in  our  language,  as  unto  this  use  of  the  word.  ''  In 
the  conception,"  for  "  to  conceive."  "  Ad  concipiendum  semen,""  ad  retinendum 
semen,"  "ad  concipiendum  et  retinendum  semen."  Syr.,  '^•JTe  "'l^'jTl,  "  ut  sus- 
ciperet  semen."  The  inquiries  and  disputes  of  expositors  on  these  words,  as 
unto  their  precise  signitication  with  reference  unto  Sarah,  are  useless,  and  some 
of  them  offensive.  Strength  to  conceive  a  child,  after  the  manner  of  other 
■women,  is  all  that  the  apostle  intends. 

"'E.nx.iv  is  absent  in  one  ancient  Greek  copy;  which  supplies  it  by  to  riKvliaui, 
after  sTiosSs,  to  "beget  children."  It  is  omitted  in  the  Vulgar,  which  reads  the 
•words  "  etiam  praeter  tempus  jetatis;"  "  yea,  past  the  time  of  age."  The  Syriac 
retains  M,^!"^"!,,  "  in-ought,"  or  "bare  a  child."  Those  who  omit  it,  refer  the 
whole  to  the  cause,  or  her  conception ;  those  who  retain  it,  express  the  effect 
also,  in  child-bearing. 

'IhAdccTO.  Vulg.,  "credidit,"  she  "believed."  So  the  Syriac,  ^7^^1,  "be- 
lieved assuredly."     "  Reputavit,"  "judicavit;"  "accounted,"  "judged." 

Ver.  11. — Tlirouoli  faitli  also  Sarah  herself  received 
strensfth  to  conceive  seed :  and  was  delivered  of  a 
child  when  she  was  past  age;  because  she  judged  him 
faithful  who  had  promised. 

1.  The  person  whose  faith  is  here  proposed  as  exemplary,  is 
Sarah.  But  many  expositors  suppose  that  it  is  not  Sarah's  faith, 
but  Abraham's,  which  wrought  this  effect  by  Sarah,  that  is  com- 
mended. Tlie  reasons  which  I  have  seen  on  the  one  side  and  the 
other  are  light,  and  easily  answered.  But  there  are  those  wliich 
are  cogent  to  convince  that  it  is  the  faith  of  Sarah  that  is  intended. 
For,— 

(1.)  The  manner  of  expression  is  a  certain  determination  of  her 
person  to  be  the  subject  spoken  of:  Ka/  ahrri  lappa., — 
2^p/l!'  ''"^^  "and,"  or  "also,  Sarah  herself"  The  words  plainly 
signify  the  introduction  of  another  person  in  the  same 
order,  or  unto  the  same  purpose  with  him  before  spoken  of  (2.)  As 
Abraham  was  the  father  of  the  faithful,  or  the  church,  so  she  was 
the  mother  of  it,  so  as  that  the  distinct  mention  of  her  faith  was 
necessary.  She  was  the  free-woman  from  whence  the  church  sprang, 
Gal.  iv.  22,  23.  And  ail  beUeving  women  are  her  daughters,  1  Pet. 
iii.  6.  See  Gen.  xvii.  \Q.  (3.)  Her  working  and  obedience  are  pro- 
posed unto  the  church  as  an  example,  and  therefore  her  faith  may 
justly  be  so  also,  1  Pet.  iii.  5,  6.  (4.)  She  was  equally  concerned  in 
the  divine  revelation  with  Abraham,  and  was  as  sensible  of  great 


VER.  11.]  EPISTLE  TO  THE  HEBREWS.  75 

difficulties  in  its  accotnplisliraent  as  Abraham,  if  not  more  so.  (5.)  The 
blessing  of  the  promised  Seed  was  confined  and  appropriated  unto 
Sarah  no  less  than  unto  Abraham:  Gen.  xvii.  16,  "1  will  bless  her, 

yea,  I  will  bless  her,  and  she  shall  be  a  mother  of  nations." 

See  Gen.  xvii.  19,  xviii.  10.  Herein  her  faith  was  necessary,  and 
is  here  recorded. 

Some  things  may  be  observed  in  the  proposition  of  this  instance 
and  example;  as, — 

(1.)  That  it  is  i\\e  faith  of  a  woman  that  is  celebrated.  Hence 
that  sex  may  learn,  even  that  they  also  may  be  examples  of  faith  unto 
the  whole  church,  as  Sarah  was.  And  it  is  necessary  for  their  en- 
couragement; because,  [1.]  Of  the  especial  concernment  of  their 
sex  in  the  first  entrance  of  sin,  which  the  apostle  animadverts  upon, 
for  their  instruction  in  humility  and  subjection  unto  the  will  of  God, 
and  makes  it  a  matter  of  especial  grace,  that  "  they  shall  be  saved," 
1  Tim.  ii.  9-15.  [2.]  Because  of  their  natural  weakness,  subject  in 
a  peculiar  manner  unto  various  temptations;  which  in  this  example 
they  are  encouraged  to  conflict  withal  and  overcome  by  faith. 
Whence  it  is  that  they  are  "heirs  together"  with  their  believing 
husbands  "  of  the  grace  of  life,"  1  Pet.  iii.  7. 

(2.)  Here  is  a  signal  commendation  of  the  faith  of  Sarah,  even  in 
that  very  instance  wherein  it  was  shaken  and  failed,  though  it  re- 
covered itself  afterward.  For  whatever  working  there  might  be  of 
natural  affections  in  the  surprisal  which  befell  her  on  the  promise  of 
a  son,  whereon  she  laughed,  yet  there  was  a  mixture  of  unbelief  in 
it,  as  appears  from  the  reproof  given  her,  "  Is  any  thing  too  hard 
for  the  Lord?"  Gen.  xviii.  18,  14.  But  being  awakened  by  that 
reproof,  and  receiving  a  fuller  evidence  that  it  was  the  Lord  which 
spake  to  her,  she  recovered  herself,  and  rested  by  faith  in  his  power 
and  truth.     Wherefore, — 

Obs.  L  Faith  may  be  sorely  shaken  and  tossed  with  difficulties, 
at  their  first  appearance,  lying  in  the  way  of  the  promise,  which  yet 
at  last  it  shall  overcome. — And  there  be  many  degrees  of  its  weak- 
ness and  failure  herein;  as,  [1.]  A  mere  recoiling  with  some  disor- 
der in  the  understanding,  unable  to  apprehend  the  way  and  manner 
of  the  accomplishment  of  the  promise.  This  was  in  the  blessed 
Virgin  herself,  who,  on  the  promise  of  her  conception  of  a  child,  re- 
plied, "  How  shall,"  or  "  can  this  be,  seeing  I  know  not  a  man  ?" 
Luke  i.  34.  But  she  immediately  recovered  herself  into  an  aequi- 
escency  in  the  power  and  faithfulness  of  God,  verses  37,  38,  45. 
[2.]  It  ariseth  unto  a  distrust  of  the  event  of  the  promises  or  their 
accomplishment,  because  of  the  difficulties  that  lie  in  the  way.  So 
was  it  with  Zacharias,  the  father  of  John  Baptist;  who  thereon  had 
his  own  dumbness  given  him  for  a  sign  of  the  truth  of  tlie  promise, 
Luke  i.  18,  20.     So  was  it  with  Sarah  on  this  occasion;  for  which 


76  AN  EXPOSITION  OF  THE  [CHAP.  XL 

she  was  reproved.  This  is  denied  of  Abraham,  "  He  staggered  not 
at  the  promise  of  God  through  unbelief/'  Rom,  iv.  20.  And  this  at 
times  is  found  in  us  all.  [3.]  When  there  is  for  a  season  an  actual 
jjrevalency  of  unbelief.  So  it  was  with  the  apostle  Peter,  when  he 
denied  his  Master;  who  yet  Avas  quickly  recovered.  It  is  therefore 
our  duty,  [1.]  To  watch  that  our  faith  be  not  surprised,  or  shaken 
by  the  appearance  of  difficulties  and  oppositions.  [2.]  Not  to  de- 
spond utterly  on  any  degree  of  its  failure;  for  it  is  in  its  nature,  by 
the  use  of  means,  to  recover  its  vigour  and  efficacy. 

(3.)  The  carriage  of  Sarah  is  twice  repeated  by  the  Holy  Ghost, 
here  and  1  Pet.  iii.  6;  and  in  both  places  only  what  was  good  in  it, — 
namely,  her  faith  toward  God  on  her  recovery  after  her  reproof,  and 
lier  observance  of  her  husband,  whom,  speaking  to  herself,  she 
called  "  lord," — is  mentioned  and  proposed,  without  tiie  least  re- 
membrance of  I'.er  failing  or  miscarriage.  And  such  will  be  the 
judgment  of  Christ  at  the  last  day  concerning  all  those  wliose  faith 
and  obedience  are  sincere,  though  accompanied  with  many  failings. 

2.  The  second  thing  in  the  words  is,  what  is  here  ascribed  unto 
the  faith  of  Sarah,  or  what  she  obtained  by  virtue  of  it:  "  She  re- 
ceived strength  to  conceive  seed." 

(1)  She  "received"  it.  It  was  not  what  she  had  in  or  of  herself; 
she  had  it  in  a  way  of  free  gift,  whereunto  she  con- 
tributed  nothing  but  a  passive  reception. 

(2.)  That  which  she  received  was  "  strength ;"  that  is,  power  and 
ability  for  the  especial  end  aimed  at:  this  she  had  lost 
"'"'""'  through  age.  And  I  do  believe  that  this  was  not  a 
mere  miraculous  generation,  but  that  she  received  a  general  resto- 
ration of  her  nature  unto  an  ability  for  all  its  primitive  operations, 
which  was  before  decayed.  So  was  it  with  Abraham  afterward,  who 
after  this,  after  his  body  was  as  dead,  received  strength  to  have 
many  ciiildren  by  Keturah. 

(3.)  What  she  received  this  strength  for  by  faith  ;  "  to  conceive 
seed."  There  is  no  need  to  debate  the  precise  signifi- 
/Sox^v  ff-ripfAK-  cation  of  the  worci  KaraZokn  in  this  place,  as  elsewhere. 
'^«*-  The  arguings  of  some  about  it  are  offensive.     It  may 

suffice,  that  the  meaning  of  the  phrase  is,  to  conceive  a  child  in  the 
womb  alter  a  natural  way  and  manner,  such  as  there  was  not  in  the 
conception  of  our  Lord  Jesus  Christ  in  the  womb  of  the  blessed 
Virgin.  Wherefore  it  is  most  probable  that  the  holy  Virgin  con- 
ceived in  her  womb  immediately  upon  the  angelical  salutation  de« 
daring  it  unto  her.  But  Sarah  conceived  not  until  some  good  while 
after  the  divine  revelation  made  unto  her  that  she  should  have  a 
child.     See  Gen.  xvii.  21,  xxi.  2. 

Here  some  copies  read  CTiTpa,  oZsa,  "being  barren;"  which  was 
true,  and  increaseth  the  miracle  of  her  conception; — that  whereas  she 


VER.  11.]  EPISTLE  TO  THE  HEBREWS,  77 

had  been  Larren  all  the  usual  and  ordinary  time  of  women's  bearing 
children  in  the  course  of  their  lives,  she  should  now  in  her  old  ao-e 
conceive  seed.  It  is  observed,  indeed,  that  "  Sarai  was  barren," 
Gen.  xi.  30.  But  yet  when  the  trial  of  her  faith  came,  the  ditliculty 
did  not  arise  from  a  natural  barrenness,  but  that  the  time  of  life  for 
bearing  of  children  was  now  past  with  her.  She  was  old,  "  and  it 
ceased  to  be  with  her  after  the  manner  of  women,"  Gen.  xviii.  11,  12; 
or,  as  the  apostle  expounds  it,  her  womb  was  dead,  Rom.  iv.  19. 
And  this  is  that  whicii  here  the  greatness  of  this  effect  of  faith  is 
ascribed  unto,  namely,  that  she  was  "  delivered  of  a  cliild  when  she 
was  past  age." 

If  we  read  srsus,  with  most  copies,  "  she  was  delivered  of  a  cliild," 
or  she  "  childed,"  she  "  bare  a  child,"  then  the  particle  , 
xa/ is  conjunctive,  and  denotes  an  addition  unto  what 
was  said  of  her  conceiving  seed,  namely,  that  she  "  also  childed,"  or 
brougiit  forth  a  child.  If  it  be  absent,  it  is  to  be  rendered  by 
**  even,"  to  denote  a  heightening  circumstance  of  what  was  before 
effected.  "  She  received  strength  to  conceive  seed,  even  wlien  she 
was  past  age."  But  the  former  is  to  be  followed;  she  conceived,  and 
accordingly  bare  a  son.  Gen.  xxi.  2. 

That  which  was  eminent  herein,  manifesting  that  it  was  a  mere 
effect  of  faith,  is,  that  it  was  thus  with  her  crapa  xaiphv 
hXiKiac,  "  after  the  season  of  age  was  past."  So  the  ^^"j^"  *"''""' 
apostle  expounils  that  passage  in  Moses,  "  Sarah  was 
old,  and  well  stricken  in  age;  and  it  ceased  to  be  with  Sarah  after 
the  manner  of  women,"  Gen.  xviii.  11.  She  was  ninetij  years  old 
at  that  time,  chap.  xvii.  17.  And  this  was  that  which  at  tirst  shook 
her  faith,  for  want  of  a  due  consideration  of  the  omnipotency  of  God; 
for  that  the  improbability  hereof,  and  the  impossibility  of  it  in  an 
ordinary  way  of  nature,  was  that  whicli  shook  her  faith  for  a  season, 
is  evident  from  the  reply  made  by  God  unto  her,  "  Is  any  thing  too 
hard  for  the  Lord?"  Gen.  xviii.  14.  She  considered  not  that  where 
divine  veracity  was  engaged,  infinite  power  would  be  so  also  to  make 
it  good.     And  we  may  observe,  that, — 

Obs.  11.  Although  God  ordinarily  worketh  by  his  concuning 
blessing  on  the  course  of  nature,  yet  is  he  not  obliged  thereunto. 
Yet,- 

Obs.  III.  It  is  no  defect  in  f;dth,  not  to  expect  events  and  blessings 
absolutely  above  the  Ui-e  of  means,  unless  we  have  a  particular  war- 
ranty for  it,  as  Sarah  had  in  this  case. 

Obs.  IV.  The  duty  and  use  of  faith  about  temporal  mercies  are  to 
be  regulated  by  the  general  rules  of  the  word,  where  no  especial 
provitlence  doth  make  application  of  a  promise. 

Obs.  V.  The  mercy  here  spoken  of,  concerning  a  son  unto  Abraham 
by  Surah  his  wife,  was  absolutely  decreed,  and  absolutely  proiniiied; 


73  AN  EXPOSITION  OF  THE  [CHAP.  XL 

yet  God  indispensably  requires  faith  in  them  for  the  fulfilling  of  that 
decree,  and  the  accomplishment  of  that  promise. 

The  great  engine  whereby  men  have  endeavoured  to  destroy  the 
certainty  and  efficacy  of  the  grace  of  God  is  this,  that  if  he  have  ab- 
solutely decreed  and  promised  any  thing  which  he  will  accomplish, 
then  all  our  duty  with  respect  unto  it  is  rendered  unnecessary.  And 
if  this  be  so,  all  the  faith  of  the  church  under  the  old  testament 
concerning  the  promised  Seed,  or  coming  of  the  Messiah,  was  vain 
and  useless,  for  it  was  absolutely  decreed  and  absolutely  promised. 
So  wouhl  have  been  the  faith  of  Sarah  in  this  case;  nor  could  she 
have  deserved  blame  for  her  unbelief  But  it  is  no  way  inglorious 
unto  the  methods  of  God,  as  unto  his  own  grace  and  our  obedience, 
that  they  are  unsuited  unto  the  carnal  reasonings  of  men. 

S.  The  last  thing  in  the  words  is  the  ground  of  the  effect  declared, 
or  the  nature  of  that  faith  whereby  she  obtained  the  mercy  men- 
tioned. And  this  was,  "  Because  she  judged  him  faithful  who  had 
promised." 

'Ets/,  "  quoniam,"  "  because."     It  doth  not  intimate  the  meri- 
torious cause  of  the  thing  itself,  nor  any  procuring  cause 
of  it;  it  only  shows  the  reason  of  what  was  before  as- 
serted, namely,  that  it  was  by  faith  that  she  obtained  a  child, — "  For 
she  Judged,"  etc. 

That  which  is  ascribed  unto  her  on  this  occasion,  which  contains 
the  general  nature  of  that  faith  whereby  she  received  strength,  is, 
that  "  she  judged  him  faithful  who  had  promised,"  etc. 

(1.)  The  act  ascribed  unto  her  is,  that  "  she  judged,"  she  reckoned, 
esteemed,  reputed  him  so  to  be.  Vulg.  Lat.  and  Syr., 
yTi(raro.  iCg-[^Q  jjelievcd :"  which  is  true;  but  there  is  more  in  this 
word  than  a  naked  assent,  there  is  a  determinate  resolution  of  the 
mind  and  judgment,  on  a  due  consideration  of  the  evidence  given 
for  its  assent  unto  any  truth.  And  herein  the  nature  of  true  faith 
in  general  doth  consist,  namely,  in  the  mind's  judging  and  deter- 
mination upon  the  evidence  proposed.  Sarah's  faith  in  this  case 
was  the  issue  of  a  temptation,  a  trial.  When  she  first  heard  the 
promise,  she  considered  only  the  thing  promised,  and  was  shaken  in 
her  faith  by  the  improbability  of  it,  being  that  which  she  had  lost 
all  expectation  and  even  desire  of  But  when  she  recollected  her- 
self, and  took  off  her  mind  from  the  thing  promised  unto  the  Pro- 
miser,  faith  prevailed  in  her. 

(2.)  This  is  manifest  in  the  especial  object  of  her  faith  herein ;  and 

that  was,  "He  that  promised," — that  is,  God  himself  in. 

Tov  irayyii-  j^^g  promiso.     She  first  thought  of  the  thing  promised, 

and  this  seemed  unto  her  altogether  incredible;  but  at 

length,  taking  off'  her  tlioughts  from  the  consideration  of  all  second 

causes,  she  fixed  her  niiud  on  God  hiniself  who  had  promised,  and 


VER.  11.]  EPISTLE  TO  THE  HEBREWS.  79' 

came  unto  this  resolution,  whatever  difficulties  or  oppositions  lay  in 
the  way  of  the  aceoniplishment  of  the  promise,  he  that  made  it  was 
able  to  remove  them  all;  and  such  was  his  faithfulness,  that  he 
would  make  good  his  word  wherein  he  had  caused  her  to  put  her 
trust. 

(3.)  So  it  is  added  in  the  last  place,  that  "she  judged  hiva.  faithful." 
She  resolved  her  faith  into,  and  rested  upon  the  vera- 
city of  God  in  the  accomplishment  of  his  promises; 
which  is  the  immediate  proper  object  of  faith,  Tit.  i.  2.  But  yet 
also  she  joined  with  it  the  consideration  of  almiglity  power;  for  she 
thus  recollected  herself  upon  those  words  of  God,  '•  Is  any  thing  too 
hard  for  the  Lord?"     And  we  may  see, — 

Ohs.  VI.  That  the  formal  object  of  faith  in  the  divine  promises  is 
not  the  things  promised  in  the  first  place,  but  God  himself  in  his 
essential  excellencies  of  truth  or  faithfulness,  and  power. — To  fix  our 
minds  on  the  things  th<imselves  promised,  to  have  an  expectation  or 
supposition  of  the  enjoyment  of  them,  as  suppose  mercy,  grace,  par- 
don, glory,  without  a  previous  acquiescency  of  mind  in  the  truth  and 
faithfulness  of  God,  or  on  God  himself  as  faithful,  and  able  to  ac- 
complish them,  is  but  a  deceiving  imagination.  But  on  this  exer- 
cise of  faith  in  God,  we  make  a  comfortable  application  of  the 
things  proniised  unto  our  own  souls;  as  did  Sarah  in  this  case. 
And, — 

Obs.  VII.  Every  promise  of  God  hath  this  consideration  tacitly 
annexed  to  it,  "  Is  any  thing  too  hard  for  the  Lord?" — There  is  no 
divine  promise,  no  promise  of  the  new  covenant,  but  when  it  comes 
unto  the  trial,  as  unto  our  closing  with  it,  we  apprehend  as  great 
a  difficulty  and  improbability  of  its  accomplishment  unto  us  as  Sarah 
did  of  this.  All  things  seem  easy  unto  them  who  know  not  what  it 
is  to  believe,  nor  tlie  necessity  of  believing;  they  do  so  to  them  also 
who  have  learned  to  abuse  the  grace  of  God  expressed  in  the  pro- 
mises, and  to  turn  it  into  wantonness:  but  poor,  humble,  broken 
souls,  burdened  with  sin,  and  entangled  in  their  own  darkness,  find 
insuperable  difficulties,  as  they  apprehend,  in  the  way  of  the  accom- 
plishment of  the  promises.  This  is  their  principal  retreat  in  their 
distress,  "  Is  any  thing  too  hard  for  the  Lord?"  This  God  himself 
proposeth  as  the  foundation  of  our  faith  in  our  entering  into  cove- 
nant with  him.  Gen.  xvii.  1,  2.     And  therefore, — 

Ohs.  VIII.  Although  the  truth,  veracity,  or  faithfulness  of  God, 
be  in  a  peculiar  manner  the  immediate  object  of  our  faith,  yet  it 
takes  in  the  consideration  of  all  other  divine  excellencies  for  its  en- 
couragement and  corroburation.  And  all  of  them  tooether  are  th;it 
"  name  of  the  Lord,"  whereon  a  believing  soul  stays  itself  in  all 
extremities,  Isa.  1.  10.     And, — 

Thus  is  "  the  righteousness  of  God  revealed  from  faith  to  faith;" 

VOL.   XVI.— U 


89  AN  EXPUSITKJN  OF  TUE  [CHAP.  XL 

that  is,  the  ripjhteousness  of  Christ  as  tendered  in  the  promise  is 
inade  known  and  communicated  from  the  faith  of  God  therein  unto 
the  faith  of  them  by  wliom  it  is  beUeved. 

Verse  12. 

In  this  verse  we  have  an  illustration  of  the  fruit  of  the  faith 
before  declared,  by  the  eminent  consequent  of  it,  in  the  numerous 
or  innumerable  posterity  of  Abraham. 

Ve)'.  12. — Aih  xai  dp"  hog  f'ysiiv7]dri(ra,v,  xai  ravrct  vivtzpu/Msvov,  xaSug 
7x  uorpa,  Tou  ovpavov  rui  tA/j^«/,  x,a/  u;  i]  a,a,«.05  ^  crafa  ro  p^i/X^s  rrig 
^a7AcG-/ig  i]  uvupii)ijt,riTog. 

Ver.  12. — Therefore  sprang  there  even  of  one,  and  him 
as  good  as  dead,  [so  mamj]  as  the  stars  of  the  sky  in 
multitude,  and  as  the  sand  which  is  by  the  sea-shore, 
innumerable. 

The  tilings  contained  in  this  verse,  as  they  were  a  consequent  of 
the  original  mercy  or  fruit  of  faith  in  the  conception  and  birth  of 
Isaac,  so  they  are  reckoned  also  themselves  unto  the  gratuitous  re- 
muneration of  faith,  although  it  be  not  added  particularly  that  it 
was  by  faith.  For  they  are  expressly  contained  in  the  promise  to 
Abraham,  which  he  received  by  faith,  and  that  in  the  very  words 
recorded  here  by  the  apostle:  Gen.  xv.  4,  5,  the  Lord  said  unto  him, 
"  He  that  shall  come  forth  out  of  tliine  own  l)owels  shall  be  thine 
heir;"  which  is  what  was  declared  in  the  foregoing  verse.  And  then 
he  adds,  "  Look  now  toward  heaven,  and  tell  the  stars,  if  thou  be 

able  to  number  them, So  shall  thy  seed  be;"  as  it  is  in  this 

place:  and  chap.  xxii.  17,  "I  will  multiply  thy  seed  as  the  stars  of 
the  heaven,  and  as  the  sand  which  is  upon  the  sea-shore." 

Wherefore  the  belief  hereof  belonged  unto  that  faith  of  Abraham 
which  he  is  commended  for.  And  it  had  its  peculiar  difficulties  also, 
that  rendered  it  both  acceptable  and  commendable.  For  wliereas 
he  himself  had  but  one  son  by  virtue  of  the  promise,  it  was  not  easy 
for  him  to  apprehend  how  he  sliould  have  such  an  innumerable  pos- 
terity. 

And  it  may  be  observed,  that  the  first  testimony  given  unto  the 
justification  of  Abraham  by  faith,  was  upon  his  belief  of  this  part 
of  the  promise,  that  his  seed  should  be  as  the  stars  of  heaven, 
that  cannot  be  numbered ;  for  thereon  it  is  immediately  added, 
that  "  he  believed  in  the  Lord,  and  he  counteil  it  to  him  for  right- 
eousness," Gen.  xv.  5,  6.  For  although  this  promise  concerned 
thino-s  ttnnporal,  yet  it  belonged  unto  the  way  of  redem[)tion  by 
Christ,  the  promised  seed:  so  that  justifying  faith  may  act  itself, 
and  be  an  evidence  of  our  iustification,  when  we  believe  promises 


VER.  12.]  EPISTLE  TO  THE  HEBREWS.  81 

even  about  temporal  mercies,  as  they  belong  imto  the  covenant; 
whereof  we  have  innumerable  examples  under  the  old  testament. 

Tlie  note  of  inference,  Bi6,  "  therefore,"  respects  not  a 
consequence  in  the  way  of  reasoning,  but  the  introduc- 
tion of  a  consequent,  or  other  matter,  upon  what  was  before  asserted. 

And  the  particle  xal  in  the  original  is  not  conjunctive, 
but  emphatical  only;  so  we  render  it  even,  "even  of  one." 

The  blessing  here  declared  as  a  fruit  of  faith,  is,  a 
numerous  posteriti/.      Not    only    had    Abraham   and       ^  '^  "  »'• 
Sarah  one  son,  upon  their  believing,  but  by  him  a  numerous,  yea, 
an  innumerable,  posterity. 

But  it  may  be  ii;quiretl,  whence  this  should  be  such  a  blessing  as 
to  be  celebrated  amongst  the  most  eminent  fruits  of  faith,  as  being 
the  subject  of  a  solemn  divine  promise.  I  answer,_  It  was  so,  because 
the  whole  church  of  God,  who  should  be  the  true  worshippers  of 
him  under  the  old  testament,  was  confined  unto  the  posterity  of 
Abraham.  Therefore  was  their  multiplication  a  singular  blessing, 
which  all  the  faithful  prayed  for  and  rejoiced  in.  So  is  it  stated  by 
Moses,  Deut.  i.  10,  11 :  "  The  Lord  your  God  hath  multiplied  you, 
and,  behold,  ye  are  this  day  as  the  stars  of  heaven  for  multitude. 
The  Lord  God  of  your  fathers  make  you  a  thousand  times  so  many 
more  as  ye  are,  and  bless  you,  as  he  hath  promised  you!"     And, — 

Ohs.  L  When  God  is  pleased  to  increase  his  church  in  number,  it 
is  on  various  accounts  a  matter  of  rejoicing  unto  all  believers;  and 
a  subject  of  their  daily  prayers,  as  that  which  is  frequently  promised 
in  the  word  of  truth. 

0^5.  II.  An  ungodly,  carnal  multitude,  combined  together  in  se- 
cular interests  for  their  advantage,  unto  the  ends  of  superstition  and 
sin,  calling  themselves  "  the  church,"  like  that  of  Rome,  is  set  up  by 
the  craft  of  Satan,  to  evade  the  truth  and  debase  the  glory  of  these 
promises. 

This  blessing  of  a  numerous  posterity  is  variously  set  forth,  illus- 
trated, and  heightened. 

1.  From  the  root  of  it.  It  was  "one,"  one  man;  that  is  Abra- 
ham. Unto  him  alone  was  the  great  23romise  of  the  blessing  Seed 
now  confined.  And  he,  though  but  one,  was  heir  of  all  the  pro- 
mises. And  this  privilege  of  Abraham,  the  Jews,  when  they  were 
grown  wicked  and  carnal,  boasted  of  and  applied  unto  themselves. 
They  spake,  saying,  "  Abraham  was  one,  and  he  inhabited  the  land: 
but  we  are  many;  the  land  is  given  us  for  an  inheritance,"  EzeL 
xxxiii.  24.  He  was  that  one  whose  rights  and  privileges  they  ap- 
propriated unto  themselves.  He  was  mentioned  so  here  by  the 
apostle,  to  set  off  the  greatness  of  the  mercy  proposed,  that  so  many 
should  spring  of  one. 

2.  From  the  consideration  of  the  state  and  outward  condition  of 


8&  AN  EXPOSITION  OF  THE  [CHAP,  XT. 

that  one  when  he  became  the  spring  of  this  numerous  posterity;  "and 
him  as  good  as  dead," — xai  raZra  vinxpM/Mhou:  so  all 
Tuvra  ^^^  translations  from  Tyndal,  much  to  the  sense  of  the 
words.  So  it  is  exprerised,  Rom.  iv.  19,  2io,aa  ribr,  vsus- 
xpufihov, — ''His  body  now  dead;"  or  rather,  "mortified,"  brought 
towards  death,  made  impotent  by  age;  being,  as  the  apostle  there 
observes,  "about  an  hundred  years  old."  The  word  raDra  is  va- 
riously rendered  ;  but,  as  Erasmus  observes,  it  is  often  used  adver- 
bially, and  I'endered  "idque,"  "atque,"  "id,"  "et  quidem;"  "and 
that,"  "  and  truly."  And  if  we  shall  say  that  xa!  raura  is  taken 
for  xai  rrphs  raura,  as  sometimes  it  is,  the  meaning  will  be  plain  : 
"  And  as  unto  these  things,"- — that  is,  tlie  generation  of  children, — • 
"  one  that  was  dead."  Otherwise  I  cannot  better  express  the  sense 
than  as  it  is  in  our  translation.  For  this  sense  cannot  be  allowed, 
that  "  there  sprang  from  one,  and  that  after  he  was  dead ;"  with  re- 
spect unto  the  succeeding  progenitors  of  the  people:  but  respect  is 
had  unto  the  then  present  state  of  Abraham.  His  body  naturally 
was  as  useless  unto  the  end  of  the  procreation  of  such  a  posterity 
as  if  it  had  been  dead. 

Obs.  HI.  God  oftentimes  by  nature  works  things  above  the  power 
of  nature  in  its  ordinary  efficacy  and  operations.  So  by  weak  and 
dead  means  he  often  produceth  mighty  effects. 

The  way  of  the  raising  of  this  posterity  from  this  "  one,"  we  ex- 
pi'ess  by,  "Thev  sprang  from  him;"  that  is,  as  the  word 
Signifies,  were  "  besfotten    or  born  m  their  several  sjene- 
rations, — the  original  spring  and  fountain  of  them  all  being  in  him. 
S.  The  greatness  of  this  fruit  of  faith,  in  a  numerous  posterity,  is 
expressed  by  declaring  the  multitude  of  them,  in  a  twofold  prover- 
bial expression. 

(1.)  They  were  for  multitude,  "  as  many  as  the  stars  in  the  sky." 

I  had  rather  say,  "  the  stars  of  heaven,"  as  it  is  in  the 

original,  for  so  they  are  constantly  called;  and  in  all 

naturalists  the  place  of  their  fixation  is  termed  "the  starry  heaven." 

This  expression  was  first  used  by  God  himself,  who  com- 

_Ta    uffrpa.    j^-j^nded   Abraham  to  go  out,  or  "  brouojht  him  forth 

Toy  ovpavov,  . 

abroad,"  and  bade  him  "  look  toward  heaven  and  tell 
the  stars,  if  he  were  able  to  number  them."  Now,  although  it  is 
pretended  that,  by  rules  of  art,  those  of  them  which  are  visible  or 
conspicuous  may  be  numbered,  and  are  not  so  great  a  multitude 
as  is  supposed,  yet  it  is  evident  that  in  a  naked  view  of  them,  by 
our  eyes,  without  any  outward  helps,  such  as  God  called  Abraham 
unto,  there  can  be  no  greater  appearance  of  what  is  absolutely  in- 
numerable. 

Besides,  I  judge  that  in  this  comparison  of  the  posterity  of  Abra- 
ham unto  the  stars  of  heaven,  not  only  their  number,  but  their 


VER,  13.]  EPISTLE  TO  THE  HEBREWS.  88 

beauty  and  order  are  also  respected.  The  stars  of  heaven  are  lil^vP 
the  iuhabitants  of  a  well-governed  commonwealth,  a  people  digested 
into  order  and  rule,  with  great  variety  as  unto  their  magnitude  and 
aspects.  This  was  a  just  representation  of  the  numerous  posterity 
of  Abraham,  disposed  into  the  order  of  a  wise  commonwealth  in  the 
fdvintr  of  the  law. 

(2.)  In  the  other  allusion  they  are  declared  to  be  absolutely  innu- 
merable. It  is  not  said  that  they  should  be  as  many  as  the  sand  liy 
the  sea-shore ;  but  as  that  is  "  innumerable,"  so  should  they  also  be. 
So  were  they  a  multitude,  in  their  successive  generations,  which 
could  be  no  more  numbered  than  the  sand  by  the  sea-shore. 

On  many  considerations  there  cannot  be  a  greater  instance  of  the 
absolute  certainty  of  an  almighty  efficacy  in  divine  promises  for  their 
accomplishment,  than  is  in  that  here  proposed.  Neither  their  own 
sins,  nor  the  oppressions  of  the  world,  nor  their  Egyptian  bondage, 
nor  the  graves  of  the  wilderness,  could  hinder  this  fruit  of  faith,  or 
the  accomplishment  of  this  promise.  And  hence  proceeded  the 
miraculous  multiplication  of  the  posterity  of  Jacob  in  Egypt,  wherein 
from  seventy-five  persons,  in  little  more  than  two  hundred  years, 
there  sprang  "  six  hundred  thousand  men,  besides  women  and  chil- 
dren."    Wherefore, — 

Obs.  IV.  Whatever  difficulties  and  oppositions  lie  in  the  way  of 
the  accomplishment  of  the  promises  under  the  new  testament,  made 
unto  Jesus  Christ  concerning  the  increase  and  stability  of  his  church 
and  kingdom,  they  shall  have  an  assured  accomplishment. 

Verse  18. 

Upon  the  proposal  of  these  instances,  because  there  was  some- 
what peculiar  in  them,  distinct  from  those  before  recounted  and 
those  which  follow  after,  namely,  their  pilgrim  estate  after  the  call 
of  Abraham,  the  apostle  diverts  unto  the  declaration  of  what  they 
did,  what  they  attained,  and  what  they  professed  in  that  state.  His 
entrance  into  it  is  in  this  verse. 

Ver.  13.- — Kara  rrkriv  a'^rsdavov  obroi  'rdvreg,  [j^ri  XaZovng  rag  si:ayji- 
X/as,  ahXa  mppuDsv  aurag  Idovng,  xai  TS/aOsvrsg,  xai  uS~a(!d,(isvoi,  -/.al 
hlMoXoyr,GaiiTzg  on  ^'ivot  -/.a!  ■:7apiTldrifi,oi  iiffiv  i'irl  rrjg  yrjg. 

K«T«  viartv.  Vulg.  Lut ,  "juxta  fidem,"  "according  to  faith."  Syr., 
KP"!3-:--2,  '•  in  faith;''  as  in  the  former  places,  where  it  is  Iv  titiotu.  Bez:i,  '•  se- 
cumlum  fitlein;"  more  pi-operiy  than  "juxta." 

Mjj  -haHo-jTic,  Tcc?  iz-piyyi-hict;.  Vulg.  Lat.,  "  non  acceptis  repromissionibus," 
"having  not  received  the  promises."  Bezi,  "non  adepti  promissa,"  "  havmg 
not  obiaiiud  the  promises;"  I  think  less  to  the  mind  of  the  apostle.  Syr., 
■)nTO='^-i?3 J  "  their  promise,"  the  promi-e  made  to  them.  Ethiop.,  "all  these  be- 
lieving, obtained  their  own  promises;"  as  it  is  usual  with  that  translator,  to  con- 
tradict the  text. 


84  AN  EXPOSITION  or  THE  [CHAP.  XI. 

Uoppadiu,  "e  longe,"  "e  longiiiquo,"  "eminus;"  "afar  off,"  at  a  great 
distance. 

IliiaMfTs;  is  not  in  the  Vulgar  Latin  nor  Syriac,  but  is  in  most  Greek  copies 
and  is  necessary  to  the  sense. 

'A(7X6«o-«,a£j/o/.  Vulg.  Lat.,  "  salutantes."  Beza,  "amplexi  essent;"  as  we, 
"enil'raced."     Syr.,  "?  '"'""j  "and  rejoiced  in  it."' 

Ver,  13. — These  all  died  in  faith,  not  having  received 
the  promises,  but  having  seen  them  afar  off,  and  were 
persuaded  of  [Me??*],  and  embraced  [Me???],  and  con- 
fessed that  they  were  strangers  and  pilgrims  on  the 
earth. 

There  is  proposed  unto  us  in  the  words,  1.  The  persons  spoken 
of;  and,  2.  What  is  affirmed  of  tliem, 

1.  The  persons  spoken  of, — "All  these."     That  is,  not  all  that 

he  had  instanced  in  from  the  beginning  of  the  chapter, 
*""'  '^"'"'***  although  they  also,  all  of  them  except  Enoch,  who  was 
translated,  died  in  faith;  but  those  only  who  left  their  own  country 
on  the  especial  command  of  God,  living  as  pilgrims  in  the  land  of 
Canaan,  and  elsewhere, — that  is,  Abraham,  Sarah,  Isaac,  and  Jacob. 
This  is  evident  from  what  is  affirmed  of  them  in  the  ensuing  verses, 
13-15. 

2.  Of  all  these,  many  things  are  affirmed. 

(1.)  That  they  "  died  in  faith."  That  they  lived  by  faith,  he  had 
before  declared;  and  now  he  adds  that  so  they  died 

ATtCav,,  ^1^^^  j^  ^g  -^  ^YiQ  original,  "according  to  faith;"  in 
the  same  sense.  So,  to  "  walk  xccra  crap xa,  Rom.  viu.  4, 
is  the  same  with  living  h  mpKi,  verse  8.  And  so  it  is  well  rendered, 
"in  faith." 

There  is  no  doubt  but  that  the  apostle  commends  the  faith  of 
them  spoken  of,  from  its  perseverance  unto  the  end;  as  there  is  no 
faith  genuine  or  accepted  with  God  but  what  doth  and  will  do  so. 
Their  faith  failed  them  not,  neither  unto  nor  in  their  last  moments. 
But  there  is  also  somewhat  more  intended,  namely,  the  exercise  of 
faith  in  dying:  they  died  in  the  exercise  of  faith  as  unto  their  own 
persons  and  state.  And  hereunto  is  required,  [1.]  The  firm  belief 
of  a  substantial  existence  after  this  life;  without  this  all  faith  and 
hope  must  perish  in  death.  [2.]  A  resignation  and  trust  of  their 
departing  souls  into  the  care  and  power  of  God,  when  they  under- 
*stood  not  how  they  could  continue  in  their  own  conduct.  [3.]  The 
belief  of  a  future  state  of  blessedness  and  rest,  here  called  "an 
heavenly  country,"  "  a  city  "  prepared  for  them  by  God.     [4.]  Faith 

'  Various  Reading. — K«J  viwSivns  are  omitted  by  Griesbach,  Scholz, 
Lachmann,  and  Tischendorf. — Ed. 


VER.  13.]  EPISTLE  TO  THE  HEBREWS.  85 

of  the  resurrection  of  their  bodies  after  death,  that  their  entire 
persons,  which  had  undergone  the  pilgrimage  of  this  life,  might  he 
stated  in  eternal  rest.  For,  on  this  tlieir  dying  in  faith,  God  after 
death  "was  not  ashamed  to  be  called  their  God,"  Heb.  xi.  16. 
Whence  our  Saviour  proves  the  resurrection  of  the  body.  Matt.  xxii. 
SI,  32.     And,— 

Obs.  I.  It  is  the  glory  of  true  faith,  that  it  will  not  leave  them  in 
whom  it  is,  that  it  will  not  cease  its  actings  for  their  supportment 
and  comfort  in  their  dying;  when  the  hope  of  the  hypocrite  doth 
perish.     And, — 

Obs.  TI.  The  life  of  faith  doth  eminently  manifest  itself  in  death, 
when  all  other  reliefs  and  supportments  do  fail.     And, — 

Obs.  III.  That  is  the  crowning  act  of  faith,  the  great  trial  of  its 
vigour  and  wisdom,  namely,  in  what  it  doth  in  our  dying.     And,— 

Obs.  IV.  Hence  it  is  that  many  of  the  saints,  both  of  old  and  of 
late,  Jiave  evidenced  the  most  triumphant  actings  of  faith  in  the 
approach  of  death. 

(2.)  The  second  thing  affirmed  of  them  is,  that  m»i^  xae«V 
they  "  received  not  the  promises.  ,  -  ' 

It  is  granted  that  the  "promises"  are  here  taken 
for  the  things  promised;  sVayysX/ac  for  I'^rdyyiXra.  For  as  unto 
the  promises  themselves,  they  "saw  them,"  they  "were  persuaded 
of  them,"  they  "embraced  them;"  wherefore  it  cannot  be  said  that 
they  received  them  not.  And  of  Abraham  it  is  said  expressly,  that 
he  did  receive  the  promises,  verse  1  7 ;  as  also,  that  all  other  believers 
under  the  old  testament  did  obtain  them,  verse  33. 

Again,  "  the  promises,"  in  the  plural  number,  is  the  same  with 
"the  promise,"  in  the  singular,  verse  39:  for  the  promise  intended 
was  but  one,  but  whereas  it  is  frequently  renewed,  it  is  called  "  the 
promises;"  as  also  because  of  the  manifold  occasional  additions  that 
were  made  unto  it,  and  declaratory  of  it. 

This  "  promise,"  or  the  thing  promised,  some  expositors  (as  Gro- 
tius  and  his  follower)  take  to  be  the  land  of  Canaan,  which  these 
patriarchs  possessed  not.  But  nothing  can  be  more  remote  from 
the  intention  of  the  apostle;  for  whilst  they  received  not  these  pro- 
mises, the  country  which  they  looked  after  was  heavenly.  And  in 
the  close  of  this  discourse,  he  affirmeth  of  them  who  lived  in  Canaan 
in  its  greatest  glory,  and  possessed  it  in  quietness,  as  Samuel  and 
David,  that  they  received  not  the  promise,  verse  39.  Wherefore 
this  promise  is  no  other  but  that  of  the  actual  exhibition  of  Clirist 
in  the  flesh,  with  all  the  privileges  of  the  church  thereby,  which  the 
apostle  had  so  fully  insisted  on,  chapters  vii.-x.,  ioregoing.  So,  in 
particular,  Abraham's  seeing  the  promises  afar  off'  and  embracing 
them,  is  interpreted  by  his  seeing  the  day  of  Christ  and  rejoicing, 
John  viiL   56.     This  was  the  great  fuudamenlai   promise  of  the 


8Q  AN  EXPOSITION  OF  THE  [cHAP.  XL 

blessing  Seed  made  unto  Abraham,  which  virtually  comprised  in  it 
all  other  promises  and  blessings,  temporal  and  eternal.  This  was 
that  "  better  thing  which  God  provided  for  us  "  under  the  new  tes- 
tament, "  that  they  without  us  should  not  be  made  perfect,"  Heb. 
xi.  40.     And, — 

Obs.  V,  The  due  understanding  of  the  whole  old  testament,  with 
the  nature  of  the  faith  and  obedience  of  all  the  saints  under  it, 
depends  on  this  one  truth,  that  they  believed  things  that  were  not 
yet  actually  exhibited  nor  enjoyed.— This  is  the  line  of  life  and 
truth  that  runs  through  all  their  profession  and  duties,  the  whole 
exercise  of  their  faith  and  love,  without  which  it  was  but  a  dead 
carcass.  It  was  Christ  in  the  promise,  even  before  his  coming,  that 
was  the  life  of  the  church  in  all  ages.     And, — 

Obs.  VI.  God  would  have  the  church  from  the  beginning  of  the 
world  to  live  on  promises  not  actually  accomplished. — For  although 
we  do  enjoy  the  accomplishment  of  the  great  promise  of  the  incar- 
nation of  the  Son  of  God,  yet  the  church  continues  still  to  live  on 
promises,  which  in  this  world  cannot  be  perfectly  fulfilled.     And, — 

Obs.  VII.  We  may  receive  the  promises  as  to  the  comfort  and 
benefit  of  them,  when  we  do  not  actually  receive  the  things  pro- 
mised.    See  verse  1.     And, — 

Obs.  VIII.  As  our  privileges  in  the  enjoyment  of  the  promises 
are  above  theirs  under  the  old  testament;  so  our  taith,  thankfulness, 
and  obedience,  ought  to  excel  theirs  also. 

(3.)  The  third  thing  in  the  words,  is  the  exercise  and  actings  of 
their  faith  towards  those  promises  which  they  had  not  yet  received ; 
that  is,  in  their  full  accomplishment.  And  this  is  expresse<i  under 
two  heads:  [1.]  What  did  immediately  respect  the  -prortiises  them- 
selves. [2.]  What  'profession  they  made  thereon  as  unto  all  other 
thhigs. 

[1.]  There  were  three  degrees  of  the  actings  of  their  faith,  with 
respect  unto  the  promises  themselves:  \st.  They  "  saiv  them  afar 
oif;"  2dly.  They  were  "persuaded  of  them;''  Sdli/.  They  '^em- 
braced them:"  wherein  the  whole  work  of  faith  with  reference  unto 
divine  promises  is  comprised  and  regularly  disposed.  For  sight  or 
knowledge,  with  trust  or  assured  persuasion,  and  adherence  with 
love,  comprise  the  whole  work  of  faith. 

1st.  They  "saw  them  afar  off,"  at  a  great  distance.    This  further 

makes  it  evident  that  it  is  the  things  promised,  and 

,  ^'F"  "  *""  not  the  promises  themselves,  that  are  intended ;  for  the 

tat  idovTif.  .       *  .   ,       ,  .  ,  J 

promises  were  j^reseiit  with  them,  given  unto  them,  and 
not  afar  off.  The  word  respects  time,  and  not  distance  of  place; 
"  ^  longinquo."  It  was  then  a  long  space  of  time  before  those  pro- 
mises were  to  be  accomplished.  And  this  si)ace  was  gradually  taken 
off  and  shortened,  until  it  was  said  to  be  a  very  "  little  while/'  Hag. 


VER.  13.]  EPISTLE  TO  THE  HEBREWS.  87 

ii.  6,  7;  and  h?  that  was  promised  was  to  come  "suddenly,"  Mai. 
iii.  1.  But  at  present  it  was  "  afar  off."  This  kept  the  church  in  a 
longing  expectation  and  desire  of  the  coming  of  this  day ;  wherein 
the  principal  work  of  its  faith  and  love  did  consist. 

Obs.  IX.  No  distance  of  time  or  place  can  weaken  faith  as  unto 
the  accomplishment  of  divine  promises. — There  are  such  still  left 
unto  us  upon  record,  that  are,  it  may  be,  afar  off;  such  as  those 
which  concern  the  destruction  of  Antichrist,  and  the  glory  of  the 
liingdom  of  Christ  in  the  latter  days.  The  rule  of  faith  concerning 
them  is  given  us,  Hab.  ii.  3,  4.     Yea, — 

Obs.  X.  Quiet  waiting  for  the  accomplishment  of  promises  at  a 
great  distance,  and  which  most  probably  will  not  be  in  our  days, 
is  an  eminent  fruit  of  faith. — "  He  that  believeth  will  not  make 
haste." 

Thus  they  saw  them :  It  is  an  act  of  the  mind  and  understand- 
ing that  is  expressed  by  this  verb  of  sense.  They  un- 
derstood the  mind  of  God  in  the  promises,  that  is,  in 
general;  and  had  the  idea  of  the  things  promised  in  their  minds. 
It  is  true,  they  discerned  not  distinctly  and  particularly  the  whole 
of  what  was  contained  in  them ;  but  they  considered  them,  and 
diligently  inquired  into  the  mind  of  God  in  them,  1  Pet,  i.  11,  12. 
They  looked  on  the  promises,  they  saw  them  as  a  map,  wherein  was 
drawn  up  the  whole  scheme  of  divine  wisdom,  goodness,  and  grace, 
for  their  deliverance  from  the  state  of  sin  and  misery;  but  at  such 
a  distance  as  that  they  could  not  clearly  discern  the  things  them- 
selves, but  only  saw  a  shadow  of  them. 

And  this  is  tlie  first  act  of  faith  with  respect  unto  divine  pro- 
mises, namely,  the  discerning  or  understanding  of  the  goodness, 
wisdom,  love,  and  grace  of  God  in  them,  suited  unto  our  deliver- 
ance and  salvation.  And  this  I  take  to  be  intended  in  this  expres- 
sion, "  they  saw  them;"  which  expositors  take  no  notice  of. 

2dlj/.  They  were  "  persuaded  of  them," — fully  or  certainly  per- 
suaded of  them,  as  the  word  is  used  frequently.  This 
is  the  second  act  of  faith  with  respect  unto  divine  pro- 
mises. And  it  is  the  mind's  satisfactory  acquiescency  in  the  truth 
of  God  as  unto  their  accomplishment.  For  when  we  discern  the 
excellency  of  the  things  contained  in  them,  the  next  inquiry  is  after 
an  assurance  of  our  participation  of  them.  And  herein,  on  the  part 
of  God,  his  truth  and  veracity  do  represent  themselves  unto  us.  Tit. 
i.  2.  Hence  ariseth  a  firm  persuasion  of  mind  concerning  their 
accomplishment.  And  to  confirm  this  persuasion,  God,  in  infinite 
condescen.sion,  confirmed  his  promise  and  his  truth  therein  unto 
Abraham  with  his  oath,  as  the  apostle  at  large  declares,  Heb.  vi. 
12-18.  Hereon  they  were  assuredly  persuaded  that  they  were  not 
empty  flourishes,  mere  promises,  that  they  were  not  subject  unto 


88  j\N  EXPOSITION  OF  THE  [CHAP.  XL 

any  disappointment;  but  notwithstanding  their  great  distance, 
and  the  intervenience  of  all  sorts  of  difficulties,  they  should  cer- 
tainly be  accomplished  in  their  appointed  time  and  season,  Isa. 
Ix.  22. 

Ohs.  XI.  This  firm  persuasion  of  the  truth  of  God  in  the  accom- 
plishment of  his  promises  unto  us,  upon  a  discovery  of  their  worth 
and  excellency,  is  the  second  act  of  fuith,  wherein  the  life  of  it  doth 
principally  consist. 

'^dly.  On  this  persuasion  they  "  embraced  them."  The  word  sig- 
,  ,  nifies  "to  salute,"  and  is  applied  unto  such  salutations 

as  are  accompanied  with  delight  and  veneration.  And 
because  this  kind  of  salutation  is  usually  expressed  by  stretching 
out  the  hands  to  receive  and  embrace  that  which  is  saluted,  it  is 
used  also  for  "  to  embrace;"  which  is  the  most  proper  sense  of  it  in 
this  place.  Wherefore,  this  embracing  of  the  promises  is  the  heart's 
cleaving  to  them  with  love,  delight,  and  complacency;  which  if  it 
be  not  a  proper  act  of  faith,  yet  is  an  inseparable  fruit  thereof 

The  apostle,  therefore,  hath  here  given  us  a  blessed  representation 
of  the  faith  of  these  primitive  believers;  and  therein  of  the  frame  of 
their  hearts  and  minds  in  their  walking  before  God.  God  had  given 
unto  them,  confirmed  and  repeated,  the  great  promise  of  the  bless- 
ing Seed,  as  a  recoverer  from  the  state  of  sin,  misery,  and  death. 
This  they  knew,  as  unto  the  actual  accomplishment  of  it,  was  yet 
at  a  great  distance  from  them;  howbeit  they  saw  that  of  the  divine 
wisdom,  goodness,  and  grace  in  it,  as  was  every  way  suited  unto 
their  satisfaction  and  reward.  Hereon  they  thrust  forth  the  arms 
of  their  love  and  affection  to  welcome,  entertain,  and  embrace  him 
who  was  promised.  And  of  this  embracement  of  the  promises,  or 
of  the  Lord  Christ  in  the  promise,  the  Book  of  Canticles  is  a  blessed 
exposition. 

This  was  the  life,  this  was  the  comfort  and  supportment  of  their 
souls,  in  all  their  wanderings,  under  all  their  sufferings,  in  all  the 
hazards  and  trials  of  their  pilgrimage.  And  seeing  it  succeeded  so 
well  with  them,  as  the  apostle  in  the  next  verses  declares,  it  is  an 
eminent  encouragement  unto  us  to  abiile  in  the  profession  of  the 
faith  of  the  gospel,  notwithstanding  all  difficulties,  oppositions,  and 
persecutions  that  we  meet  withal;  we  having  already  received  that 
great  privilege  whereof  they  were  only  in  the  expectation. 

And  we  may  observe  by  the  way,  the  impiety  of  many  in  our  days, 
who  even  deride  such  a  faith  as  hath  the  divine  promises  for  its 
especial  object,  which  it  embraceth,  mixeth  itself  withal,  and  pro- 
duceth  an  affiance  in  God  for  their  accomplishment  unto  themselves 
in  whom  it  is.  For  this  was  that  faith  whereby  "the  elders  ob- 
tained a  good  report,"  and  not  a  mere  naked,  barren  assent  unto 
divine  revelation;  which  is  all  that  tliey  will  allow  unto  it. 


VER,  13.]  EPISTLE  TO  THE  HEBREWS.  89 

[2.]  The  second  effect  of  their  faith  was,  that  tliey  "confessed 
that  they  were  strangers  and  pilgrims  on  the  earth." 
To  "  confess,"  is  to  grant  that  which  we  cannot  deny,         o^-'>-«j"i- 

...  .     .  .        ffavT-f. 

whether  we  do  it  willingly  or  unwillingly.  But  that  is 
not  the  sense  of  the  word  as  here  used;  it  hath  another  signification. 
'O/xoXoyi'a  is  the  "  profession"  that  we  make  of  our  faith  and  hope, 
2  Cor.  ix.  13;  1  Tim.  vi.  12;  Heb.  iii.  1,  iv.  14,  x.  23.  And  it  is 
applied  unto  the  witness  which  the  Lord  Christ  gave  unto  himself 
and  his  doctrine,  1  Tim.  vi.  13.  So  is  the  verb,  o/^oXoysu,  constantly 
used,  "  to  avow  publicly,"  "  to  profess  openly"  what  is  our  faith  and 
hope,  especially  when  we  meet  with  danger  on  the  account  of  it. 
See  Matt.  x.  32;  Luke  xii.  8;  Rom.  x.  9,  10.  That,  therefore,  which 
is  ascribed  unto  these  believers  is,  that  on  all  occasions  they  avow- 
edly professed  that  their  interest  was  not  in  nor  of  this  world ;  but 
they  had  such  a  satisfactory  portion  in  the  promises  wliich  they  em- 
braced, as  that  they  publicly  renounced  a  concernment  in  the  world 
like  that  of  other  men,  whose  portion  is  in  this  life.     And, — 

Obs.  XIL  This  avowed  renunciation  of  all  other  things  besides 
Christ  in  the  promise,  and  the  good-will  of  God  in  him,  as  to  the 
repose  of  any  trust  or  confidence  in  them  for  our  rest  and  satisfac- 
tion, is  an  eminent  act  of  that  faith  whereby  we  walk  with  God,  Jer. 
iii.  23,  24;  Hos.  xiv.  2,  3. 

That,  in  particular,  which  they  thus  professed  of  themselves  is,  that 
"  they  were  strangers  and  pilgrims  on  the  earth."    Rest, 
or  home,  is  the  perfection  of  our  natures  or  beings;  and        "'"'t  '"^' 
it  was  originally  intrusted  with  powers  of  operation  for 
the  attaining  of  it.     But  by  sin  those  powers  are  lost,  and  the  end 
is  no  more  by  them  attainable.     Yet  we  cannot  but  continue  still 
to  seek  after  it;  and  the  most  of  men  do  look  for  it  in  this  world,  in 
this  life.     This,  therefore,  is  their  home,  their  country,  their  city  of 
habitation.     These  believers  professed  that  it  was  not  so  with  them, 
that  this  was  not  their  rest;  they  did  but  wander  about  in  the  world 
for  a  season.  This  profession  made  Abraham,  Gen.  xxiii.  4 ;  and  Jacob, 
Gen.  xlvii.  8,  9;  and  David,  1  Chron.  xxix,  15,  Ps.  xxxix.  12.     And 
that  all  believers  are  such,  the  apostle  Peter  declares,  1  Epist.  ii.  11. 

If  we  distinguish  these  two  sorts;  ^im,  "  strangers,"  are  such  as 
are  always  moving,  having  no  abiding  place  at  all, — such  as  was 
the  state  of  our  Lord  Jesus  Christ  during  his  ministry,  when  he 
"  had  not  where  to  lay  his  head ;"  vapiTridrif/.oi,  or  "  pilgrims,"  are 
such  as  take  up  an  abode  for  a  season,  without  an  intermixture 
with  the  rights,  duties,  or  privileges  of  the  place  wherein  they  are. 

This  they  are  said  to  be  "  on  the  earth,"  during  their  ,    ,   ^     _ 
■  •      1  •  11*1        •     •  ^'^'  '■"'  'y^' 

whole  contmuance  here  m  this  world.     And  an  intima- 
tion is  given  of  that  other  state  which  they  looked  for,  and  wherein 
their  interest  did  lie,  namely,  heaven. 


90  AN  EXPOSITION  OF  THE  [CHAP.  XL 

The  sum  of  the  whole  is,  that  they  profess;^d  themselves  called 
out  of  the  world,  separated  from  the  world,  as  unto  interest,  design, 
rest,  and  reward;  having  placed  their  faith,  hope,  and  trust,  as  unto 
all  these  things,  in  heaven  ahove,  and  the  good  things  to  come. 

What  it  is  to  be  "strangers  and  pilgrims"  in  this  world;  what 
actings  of  faith,  what  frames  of  spirit  ought  to  be  in  them  that  are 
so;  what  evils  and  dangers  they  shall  be  assuredly  exposed  unto; 
what  duties  the  consideration  hereof  is  a  motive  unto;  what  use 
they  may  make  of  the  world,  and  tlie  things  of  it;  what  is  required 
to  state  them  in  the  heavenly  polity,  whereby,  although  they  are 
pilgrims,  yet  they  are  not  vagabonds;  would  be  here  too  long  to 
explain. 

Verse  14. 

From  the  profession  of  these  patriarchs,  that  they  were  "  strangers 
and  pilgrims  on  the  earth,"  the  apostle  makes  an  inierence  from 
what  is  contained  therein,  which  doth  more  expressly  declare  their 
faith  than  the  words  themselves  which  they  were  said  to  use. 

y^r.  14.-^-0/  ya?  roiaiira  Xsyovrsg  sjxpav/'/^nvSiv  on  irarpiha  IviZriroZsi. 

Ver.  14. — For  they  that  say  such  things,  declare  plainly 
that  they  seek  a  country. 

"For  they  that  say  such  things;" — be  they  who  they  will  that 

speak  such  things  as  these  sincerely.    Or,  these  persons, 

'  '"*'''       in  their  circumstances,  saying  such  things  as  they  are 

recorded  in  the  Scripture  to  have  spoken  and  publicly  avowed. 

"  Declare  plainly;"  they  make  it  manifest  and  evident  unto  all: 

that  is,  there  is  this  plain,  open  meaning  and  sense  in 

''""'■  their  words.     This  is  that  which  may  easily  be  known 

to  have  been  their  mind,  and  what  they  designed  in  their  words  or 

expressions. 

And  this  was,  that  they  did  "  seek  a  country,"  or  "  a  city  for 
themselves,"  as   the    Syriac  expresseth  it ;    that  they 
"  diligently  inquired  after  it,"  as  the  word  signifies,  or 
sought  it  with  diligence. 

There  is  an  entrance  in  these  words  on  a  train  of  evident  conse- 
quences, one  upon  and  from  another,  which  he  pursues  in  the  next 
verses.  For  from  their  profession  he  concludes  that  they  "  desired 
a  country."  And  if  they  did  so,  it  must  be  either  that  from  whence 
tliey  came,  or  some  other.  That  from  whence  they  came  it  could 
not  be,  for  the  reason  he  assigns.  And  if  some  other,  it  must  be  a 
letter  than  either  that  from  whence  they  came  or  where  they  were;' 
which  could  be  no  other  but  a  "heavenly  country," — that  is,  heaven 
itself. 


VER.  14.]  EPISTLE  TO  THE  HEBREWS.  91 

And  some  few  things  we  may  observe  ou  this  first  inference  of  the 
apostle;  as, — 

Ohs.  This  is  the  genuine  and  proper  way  of  the  interpretation 
of  the  Scripture,  when  from  the  words  themselves,  considered  with 
relation  unto  the  persons  speaking  them,  and  all  their  circum- 
stances, we  declare  what  is  their  determinate  mind  and  sense. — • 
Hereunto,  on  the  due  apprehension  of  the  literal  sense  of  the  words 
themselves,  the  studious  exercise  of  reason,  in  all  proper  ways  of 
arguing,  is  required. 

Some  there  are  who  deny  all  exposition  of  the  Scripture ;  which 
IS  to  say,  that  it  ought  not  to  be  understood.  Some  are  feigned  to 
suppose  that  there  is  nothing  needful  hereunto  bat  "  spiritual  illu- 
mination." And  some  think  there  is  no  need  of  any  such  thing 
thereunto,  but  only  the  common  use  of  our  rational  faculties,  as  in 
the  understanding  of  other  arts  and  sciences.  The  vanity  of  all 
which  imaginations  I  have  at  large  elsewhere  discovered  and  dis- 
proved.^ 

The  inference  of  the  apostle  from  these  words  of  the  patriarchs  is 
so  evident  and  uncontrollable,  that  he  affirms  themselves  to  "  declare 
plainly  "  what  he  declares  to  be  the  sense  contained  in  their  words. 
And  indeed,  take  the  words  precisely,  without  a  consideration  of  the 
mind  wherewith  they  were  spoken,  the  circumstances  in  which,  and 
the  end  for  which  tbey  were  spoken,  and  they  do  not  express  any 
peculiar  act  or  fruit  of  faith;  for  the  very  heathen  had  an  ap])rehen- 
siou  that  this  life  is  but  a  kind  of  pilgrimage.  So  speaks  Cicero,  "De 
Senectute,"  cap.  xxiii. :  "Ex  vita  ita  discedo  tanquam  ex  hospitio,  non 
tanquam  ex  dome.  Commorandi  enim  natura  diversorium  nobis,  non 
habitandi  locum  dedit."  But  under  their  circumstances,  there  must 
be  another  sense  in  the  words.  For  they  speak  them  not  as  the 
common  condition  of  mankind,  but  as  their  peculiar  portion  in  the 
world,  with  respect  unto  the  promises  of  God.  And  herein  in  gene- 
ral they  declare  a  sense  of  want,  of  an  indigent  condition ;  that  it  is 
not  with  them  as  Vv'ith  others,  who  have  their  portion  in  this  life. 
And  whoever  declares  a  sense  of  want,  at  the  same  time  declares  a 
desire  of  a  suitable  supply  of  that  want;  which  is  included  in  the 
sense  of  it.  And  the  want  which  they  so  declared  consisting  in  this, 
that  in  this  world  they  were  "strangers  and  pilgrims," — the  only 
supply  whereof  is  a  country  of  their  own  for  them  to  inhabit  and 
enjoy,  with  all  its  rights  and  privileges, — they  declared  plainly  therein 
that  they  sought  a  country:  that  alone  is  wanting  to  any  as  they 
are  strangers  and  pilgrims;  that  aione  will  cause  them  to  cease  so 
to  be.  Most  men  do  meet  with  and  are  sensible  of  sundry  wiints, 
yet  they  are  sach  as  may  be  supplied  in  the  place  where  they  are  in 

'  See  vol.  iv.  of  miscellaneous  worlis,  book  vi.  part  ii.  of  Pneumatologia. — Ed. 


92  AN  EXPOSITION  OF  THE  [CHAP.  ST. 

this  world;  and  their  great  desire,  with  tlieir  utmost  endeavour,  is, 
that  they  may  he  here  siipphed.  Such  persons,  be  they  never  so 
poor,  so  indigent,  so  harhourless,  are  not  "  pilgrims  on  the  earth  ;" 
tliis  is  their  home,  although  they  are  but  ordinarily  provided  for. 
Much  less  are  they  so  who  have  an  affluence  of  all  things  unto  their 
satisfaction,  though  they  sometimes  meet  with  a  pinch  or  loss.  They 
only  are  so  who  live  always  in  a  sense  of  such  wants  as  this  world 
cannot  supply. 

Verse  15. 

Whereas  these  patriarchs  did  thus  express  their  desire  of  a  country, 
and  diligently  sought  after  it,  it  may  be  because,  having  lost  their 
0W71  country,  their  relations,  and  enjoyments,  meeting  with  the 
difficulties  of  a  wandering  course  of  life,  they  had  a  desire  to  return 
home  again,  where  they  might  have  quiet  habitations.  This  o\)jee- 
tion,  wliich,  if  of  force,  would  overthrow  his  present  design,  the  apostle 
obviates  and  removes  in  this  verse. 

Ver.  15. — Kal  St  [iiv  iXiUrig  e/xvri/xoviuov  d©'  rjg  i^^Xdov,  u^ov  dv  xaiph 

Ver.  15. — And  truly,  if  they  had  been  mindful  of  that 
from  whence  they  came  out,  they  might  have  had  op- 
portunity to  have  returned. 

There  is  in  the  words,  1.  A  supposition  that  these  pilgrims  had 
originally  a  country  of  their  own  w hereunto  they  did  belong.  2.  An 
assertion,  first,  That  they  left  this  country  of  their  own  accord; 
secondly,  That  in  the  profession  they  made  of  their  being  strangers 
and  pilgrims,  they  had  no  respect  unto  the  country  they  left,  nor 
desire  to  return  unto  it.  Which,  3.  Is  proved  by  tlie  possibility  and 
facility  of  such  a  return. 

1    Originally  they  had  a  country  of  their  own.     This  was  Ur  of 
,   ,  ,    ,       the  Chaldees,  Gen.  xi.   'SI:  called   also  Mesopotamia, 

Ej  /Hit  ixtitu;.      K     i.  ••      a      r^  ■  \  i 

Acts  vu.  2,  Gen.  xxiv.  10;  the  country  "on  the  other 
side  of  the  flood,"  Josh.  xxiv.  2.  Wherefore  respect  may  be  had 
either  unto  Ur  of  the  Chaldees,  which  Abraham  first  left  with  his 
father;  or  unto  Haran  on  the  other  side  of  Euphrates,  where  he 
first  dwelt. 

2.  From  this  country  they  tuent  out;  they  left  it,  they  departed 

from  it  upon  the  command  of  God.     That  is,  Abraham 

A(^   r,}  il-    ^^^j  Sarah  did  so;  and  Isaac  with  Jacob  continuing  to 

TjArflV.  O 

follow  them  in  obedience  unto  the  same  call,  are  said 
to  do  so  also.  And  they  went  forth  of  it  not  for  want,  or  to  in- 
crease their  riches,  for  Abraham  had  possessions  and  goods  therein; 
iior  were  they  driven  out  by  external  force  or  pfrsecution,  as  the 


VER.  15.]  EPISTLE  TO  THE  HEBREWS.  93 

Jews  fancy;  but  in  an  obediential  compliance  with  the  call  of  God. 
And  this  secured  them  from  all  desires  of  a  return. 

S.  In  their  profession  of  being  strangers  and  pilgrims,  they  had 
not  respect  unto  this  country.     E/  l/i^jj/Ao'i/fuov,  "  si  me- 
ininissent,"  "  si  memores  fuissent,"  "  si  recordarentur/'        ^'  -y-^^f^" 

'  ,  tivov, 

"■  si  mentionera  f  cissent."  Syr.,  "si  quserentes  essent." 
We  render  it  well,  "if  they  had  been  mindful;"  that  is,  remembered 
it  with  a  mind  and  desire  after  it.  It  is  natural  unto  all  men  to 
remember,  to  mind  and  desire  their  own  country.  Nothing  is  more 
celebrated  amongst  all  sorts  of  ancient  writers,  nor  more  iUustrated 
by  examples,  than  the  love  of  men  unto  their  country,  and  their 
fervent  desire  after  the  enjoyment  of  it.  Especially  it  was  made 
evident  in  many  when  they  came  to  die: — 

" Et  dulces  morions  rcminiscitur  Argos." — Virg.  JEn.  x.  782. 

This  love  unto,  this  desire  after  their  native  soil,  was  mortified  in 
these  holy  persons  by  faith,  acting  in  obedience  to  the  call  of  God, 
so  as  that  no  remembrance  of  their  first  enjoyments,  no  impressions 
from  their  native  air,  no  bonds  of  consanguinity  among  the  people, 
no  difficulties  they  met.  withal  in  their  wanderings,  could  kindle  in 
them  any  peculiar  love  unto  or  desire  after  this  country.  They 
minded  it  not. 

Obs.  I.  It  is  in  the  nature  of  faith  to  mortify  not  only  corrupt 
and  sinful  lusts,  but  our  natural  affections,  and  their  most  vehement 
inclinations,  though  in  themselves  innocent,  if  they  are  any  way 
uncompliant  with  duties  of  obedience  unto  the  commands  of  God. — 
Yea,  herein  lies  the  jDrincipal  trial  of  the  sincerity  and  power  of 
faith.  Our  lives,  parents,  wives,  children,  houses,  posse-^sions,  our 
country,  are  the  principal,  pro|>er,  lawful  objects  of  our  natural 
affections;  but  when  they,  or  any  of  them,  stand  in  the  way  of  God's 
couunands,  if  they  are  hinderances  unto  the  doing  or  suffering  any 
thing  according  to  his  will,  faith  doth  not  only  mortify,  weaken,  and 
take  off  tliat  love,  but  gives  us  a  comparative  hatred  of  them.  Matt. 
X.  o7;  Luke  xiv.  26;  John  xii.  25. 

4.  That  they  had  not  respect  unto  this  country  in  the  profession 
they  made,  the  apostle  proves  from  hence,  that  they  miglit  have  re- 
turned unto  it  if  they  had  had  any  mind  thereunto.  Wherefore 
should  they  thus  complain,  when  they  might  have  gone  home  when 
ihey  would  ? 

F.J^ov  uv,  "they  might  have  had;"  or,  as  some  copies  read,  only 
eJ';)^oi',  they  "  had  ;" — which  better  expresseth  the  mind        ^^     „ 
of  the  apostle;  for  not  only  they  might  have  had,  but        '^ 
really  they  had  (as  we  shall  see),  sundry  opportunities  of  returning. 
Kuiff\  "tempus."     Vulg.  Lat.,  "  opportunitatem;"  "a  season,"  a  fit 
and  meet  time  so  to  do.     For,  (1.^  From  the  call  of  Abraham  to 


9i  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

the  deatli  of  Jacob  there  were  tivo  hundred  years;  so  that  they  bad 
tune  enough  for  a  return,  if  they  had  had  a  mind  unto  it.  (2.)  There 
"was  no  external  difficulty  thereunto,  by  force  or  opposition.  (.3,)  The 
way  luas  not  so  far,  but  that  Abraham  sent  his  servant  thither  out 
of  Canaan;  and  Jacob  went  the  same  journey  with  his  staff.  But 
they  gave  sundry  evidences  also  that  they  would  not,  on  any  oppor- 
tunity, return  thither;  for  the  text  in  the  best  reading  grants  that 
such  opportunities  they  had.  So  when  Abraham  sent  his  servant 
to  take  a  wife  for  Isaac  from  thence,  upon  his  servant's  inquiry 
wliether,  if  the  woman  would  not  come  with  him,  he  should  engage 
his  son  to  return  thither,  when  so  great  an  opportunity  was  offered, 
replied,  "  Beware  that  thou  bring  not  my  son  thither,"  namely, 
'unto  the  land  from  whence  I  came,'  Gen.  xxiv.  5,  6.  And  after- 
wards, when  Jacob,  going  thither  on  the  like  occasion,  was  increased 
there  greatly,  with  a  numerous  family,  wives,  children,  goods,  riches 
and  cattle  in  abundance;  yet  there  he  would  not  stay,  but  through 
,        ,  innumerable  hazards  returned  again  into  Canaan,  Gen. 

mxrc^  a.1.  ^^^^j^  It  is  therefore  most  evideut,  that  no  Opportunity 
could  draw  them  to  think  of  a  return  into  their  own  country;  and 
therefore  it  could  not  be  tJiat  with  respect  whereunto  they  professed 
themselves  to  be  strangers  and  pilgrims, — that  was  not  the  country 
which  they  did  seek  and  desire. 

Ohs.  11.  And  it  appears  hence,  that  when  the  hearts  and  minds 
of  believers  are  fixed  on  things  spiritual  and  heavenly,  as  theirs 
were,  it  will  take  them  off  from  inordinate  cleaving  unto  things 
otherwise  greatly  desirable. 

Verse  16. 

The  apostle  hereon  draws  another  inference,  wherein  he  express- 
eth  the  true,  real  object  of  their  faith  and  desires,  Avith  the  great 
advantage  and  dignity  which  they  obtained  thereon. 

Ver.  16. — Nyw  hi  '/.piiTTOvog  hpiyovrat,  tout  'isTiv  irroupaviov  dio  ovx. 
i-:taisyJjviTot,i  auTobg  b  Qihg,  &ihg  s'zrKaXsTo^ai   auTuiv    r}Totf/,aGi  yap  auToJ'g 

Nfi/i  Is,  "atqui,"  "nunc  antem."  Syr  ,  ^'^''T.  V!!  ^'i''^,  "  but  now  it  is  known," 
or  "certain;"  it  appears  by  the  event. 

KpsiTTOuoc,  "meliorem;"  the  Syr.  adds  ^^^^j'^than  that;"  "better  than  (he 
countrv  which  they  came  from."  Beza,  "  potiorem;"  the  same  witli  the  Syr. 
'Opsyoi/TXi,  "  uppetunt,"  " expetunt,"  "  desiilerant;"  "earnestly  desire,"  in  the 
ijreseiit  tense,  speaking  historically  of  what  was  then  done. 

'Ex6s/(7;o!/v£T«<.  Vuig.  Lat.,  "  confunditur;"  Rhem.,  "is  not  confounded  to  be 
called  iht'ir  God:"  very  improperly.  ''Non  pudet,"  "  non  erube.cit."  Syr., 
?;:  s^j  "abstained,  refr;iineii  not." 

'ETTiKct'Kiiadcti.  Vuly-.  Lat.,  "  vocari,"  "  cognonjnari;"  to  have  this  title  of 
"liieir  God"  to  be  a.dded  to  his  name. 


TEE.  16.]  EPISTLE  TO  THE  HEBREWS.  95 

Ve)\  IG. — But  now  tliey  \earnestli/^  desire  a  better 
^cou7itri/^,  that  is,  an  heavenly.  Wherefore  God  is  not 
ashamed  to  be  called  their  God ;  for  he  hath  prepared 
for  them  a  city. 

Here  at  length  the  apostle  declares  what  was  the  acting  of  their 
faith  in  tliat  confession  which  they  made,  that  they  were  "strangers 
and  pilgrims  on  the  earth."  For,  1.  It  was  not  a  mere  complaint 
of  their  present  state  and  condition;  nor,  2.  Did  it  include  a  desire 
after  any  other  earthly  country, — not  that  in  particular  from  whence 
they  came,  where  were  all  their  dear  concernments  and  relations: 
wherefore,  3.  It  must  be  another  country,  of  another  sort  and  kind, 
that  they  desired  and  fixed  their  faith  upon;  which  is  here  declared. 

There  are  three  things  in  the  words:  1.  What  their  faith  was 
exercised  in,  under  tlie  profession  which  they  made,  namely,  that 
they  did  "desire  a  better  country,  that  is,  an  heavenly."  2,  What 
was  the  consequent  thereof:  "God  is  not  ashamed  to  be  called  their 
God."  8.  The  ground  and  evidence  hereof:  "For  he  hath  pre- 
pared for  them  a  city." 

I.  In  the  first,  the  apostle  declares  that  in  the  midst  of  the  world, 
and  against  the  world,  which  contemns  things  future  and  invisible 
in  comparison  of  those  which  are  of  present  enjoyment  and  use,  they 
lived  in  the  hope,  desire,  and  expectation  of  a  future,  invisible, 
heavenly  country.  And  in  this  profession  testimony  is  borne  unto 
the  truth  and  excellency  of  divine  promises.     Yea, — ■ 

Obs.  I.  To  avow  openly  in  the  world,  by  our  ways  of  walking  and 
hving,  with  a  constant  public  profession,  that  our  portion  and  inhe- 
ritance is  not  in  it,  but  in  things  invisible,  in  heaven  above,  is  an 
illustrious  act  and  fruit  of  faith. — But  then,  it  is  incumbent  on  us 
that  we  do  not  in  any  thing  contradict  this  testimony.  If  we  love 
the  world  like  others,  use  it  and  abuse  it  like  others,  we  destroy 
our  own  profession,  and  declare  out  faith  to  be  vain. 

In  the  first  part  of  the  words  we  may  consider,  (1.)  The  manner 
of  their  introduction;  "but  now."  (2.)  The  way  of  the  acting  of 
their  faith;  it  was  by  "  desire."  (8.)  The  object  of  that  desire;  "  a 
better,  that  is,  an  heavenly  country." 

(1.)  "  But  noAv."     NiJi/,  "  now,"  is  not  in  this  place  an  adverb  of 
time,  but  an  illative  particle;  and  joined  with  d's,  "  but," 
signifies  an  adversative  inference,  as  ^^P  is  used  in  the 
Hebrew,  Ps.  ii.  10,  "  Be  wise  now,  therefore."     *  It  was  not  so  with 
them,  they  desired  not  a  return  into  their  country;  "but  they  desired."' 

(2.)  Their  faith  acted  by  desire,  earnest  desire;  so  opsyo^aai  signi- 
fies.    It  is  twice  used  by  our  apostle  in  his  First  Epistle     ,    , 
to  limothy,  and  nowhere  else.     In  the  one  place  it  is 
applied  to  the  desire  of  episcopacy,  chap.  iii.   1 ;  and  in  the  other 

VOL.    XVI.— 7 


96  AN  EXPOSITION  OF  THE  [cHAP.  XI. 

unto  that  of  money,  chap.  vi.  10;- — which  usually  are  vehement;  in 
the  latter  place  we  render  it  by  "  coveted,"  a  craving  desire.  They 
had  an  earnest,  active  desire,  which  put  them  on  all  due  ways  and 
means  of  attaining  it.  Slothful,  inactive  desires  after  things  spi- 
ritual and  heavenly,  are  of  little  use  in  or  unto  the  souls  of  men. 

And  this  kind  of  earnest  desire  includes,  [1.]  A  sense  of  want, 
and  unsatisfied ness  in  things  present.  [2.]  A  just  apprehension  of 
the  worth  and  excellency  of  the  things  desired;  without  which  none 
can  have  an  earnest  desire  after  any  thing.  [3.]  A  sigltt  of  the  tvay 
and  means  whereby  it  may  be  attained;  without  which  all  desire 
will  quickly  fade  and  ffiil.  Such  a  desire  in  any,  is  an  evidence  of 
faith  working  in  a  due  manner. 

(3.)  That  which  they  thus  desired,  was  "a  better,  that  is,  an 
heavenly  ;" — "  a   better,"   more    excellent    "  country," 

'.f.irrov ;.  ^yj-,[(.|^  jg  ^q  ]jg  supplied:  not  that  wherein  they  were, 
the  land  of  Canaan ;  not  that  from  whence  they  came,  the  land  of 
the  (^haldees;  (in  the  one  they  were  pilgrims,  unto  the  other  they 
would  not  return;)  but  another,  a  "  better." 

"  Better,"  may  respect  degrees  or  kinds; — a  country  better  in 
degrees  than  either  of  them;  better  air,  better  soil;  more  fruitful, 
more  peaceable:  but  there  was  no  such  on  the  earth,  nor  any  such 
did  they  desire;  wherefore  it  respects  a  country  of  another  kind,  and 
so  the  apostle  expounds  it,  "  that  is,  an  heavenly." 

He  had  before  declared  that  they  "  looked  for  a  city  that  had 

foundations,  whose  framer  and  builder  is  God,"  verse  10. 

,   '^''"'^,  '"''^"    Here  he  expresseth  where  that  city  is,  and  what  it  is: 

iToupccvieu,  '  _  .  .  . 

namely,  heaven  itself,  or  a  habitation  with  God  in  the 
everlasting  enjoyment  of  him. 

The  apostle  iiere  cleai'ly  ascribeth  unto  the  holy  patriarchs  a  faith 
of  immortality  and  glory  after  this  life,  and  that  in  heaven  above 
with  God  himself,  who  prepared  it  for  them.  But  great  endeavours 
are  used  to  disprove  this  faith  of  theirs,  and  overthrow  it. 

If  we  may  believe  the  Papists,  they  were  deceived  in  their  expec- 
tation. For  whereas  the  apostle  teacheth  that  when  they  died  they 
looked  to  go  to  heaven,  they  affirm  that  they  came  short  of  it,  and 
fell  into  a  liinbus  they  know  not  where. 

The  Socinians  grant  a  state  of  immortality  and  glory  to  be  here 
intended ;  but  they  say  that  these  holy  men  did  not  look  for  it,  nor 
dt-sire  it,  by  virtue  of  any  promise  of  God.  But  they  are  said  to  do 
so,  because  it  was  that  which  in  the  purpose  of  God  would  ensue; 
but  they  had  no  ground  to  believe  it.  There  is  herein  not  only 
boldness,  but  wantonness  in  dealing  with  the  Scripture.  For  this 
exposition  is  not  only  expressly  contradictory  unto  the  words  of  the 
apostle  in  their  only  sense  and  meaning,  but  also  destructive  of  his 
wliole  argument  and  design.     For  if  he  proves  not  that  their  faith 


VER,  ]d.j  .EPISTLE  TO  THE  HEBllEWS.  97 

wrought  in  the  desire  and  expectation  of  heavenly  things^  he  proves 
nothing  at  all  unto  his  purpose. 

Grotius  and  his  follower  would  have  the  country  intended  to  be 
the  land  of  Canaan,  and  the  city  to  be  Jerusalem, — which  yet  in 
a  mystical  sense  were  typical  of  heaven, — for  these  were  promised 
unto  their  posterity;  than  which  notliing  can  be  more  remote  from 
the  mind  of  the  Holy  Ghost.  For,  [1.]  That  which  they  looked 
for  and  earnestly  desired,  they  did  at  last  enjoy,  or  their  faith  was 
vain,  and  their  hope  such  as  made  them  ashamed;  but  they  never 
personally  possessed  Canaan  or  Jerusalem.  [2.]  This  country  is 
directly  opposed  unto  that  wherein  they  were  pilgrims,  which  was 
the  land  of  Canaan,  and  called  "  a  better  country"  in  opjiosition 
unto  it;  and  so  could  not  be  the  same.  [3.]  The  city  which  was 
prepared,  was  that  whose  only  framer  and  builder  was  God;  that 
is,  heaven  itself.  [4.]  This  country  is  said  to  be  heavenly;  which 
the  land  of  Canaan  and  the  city  of  Jerusalem  are  never  said  to  be, 
but  are  opposed  unto  heaven,  or  that  which  is  above. 

Certciinly  men  follow  prejudices,  and  are  under  the  influence  of 
other  corrupt  opinions,  so  as  that  they  advise  not  with  their  own 
minds,  who  thus  express  themselves  concerning  these  holy  patriarchs. 
Shall  we  think  that  those  who  were  testified  unto  to  have  lived  by 
faith,  to  have  walked  with  God,  who  gave  themselves  unto  prayer 
and  meditation  continually,  who  denied  themselves  as  unto  all 
worldly  accommodations,  whose  faith  produced  inimitable  instances 
of  obedience,  rose  no  higher  in  their  faith,  hope,  desires  and  expec- 
tations, than  those  earthly  things  wherein  their  posterity  were  to 
have  no  share  comparable  unto  that  of  many  of  the  worst  enemies 
of  God;  the  whole  of  it  being  at  this  day  one  of  the  most  contemp- 
tible provinces  of  the  Turkish  empire?  I  no  way  doubt,  but  on  the 
promise  of  the  blessed  Seed,  they  lived  in  that  faith  of  heaven  and 
glory  which  some  that  oppose  their  faith  were  never  acquainted 
withal.     But  we  see  here,  that — 

Ohs.  II.  Faith  looks  on  heaven  as  the  country  of  believers,  a 
glorious  country,  an  eternal  rest  and  habitation.— Thence  they  de- 
rive their  original.  They  are  born  from  alcove;  there  is  their  portion 
and  inheritance.  God  is  the  one  and  the  other.  Tiiereunto  they 
have  right  by  their  adoption,  that  is  prepared  for  them  as  a  city,  a 
house  full  of  mansions;  therein  they  have  their  conversation,  and 
that  do  they  continually  long  after  whilst  they  are  here  below.  For, — 

Ohs.  III.  In  all  the  groans  of  burdened  souls  under  their  present 
trials,  there  is  included  a  fervent  desire  after  heaven  and  the  enjoy- 
ment of  God  therein.  So  was  there  in  this  complaint  of  the  pa- 
triarchs, that  they  were  strangers  and  pilgrims.  Heaven  is  in  the 
bottom  of  the  sighs  and  groans  of  all  believers,  whatever  may  out- 
wardly give  occasion  unto  them,  Horn.  viii.  2-3. 


98  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

2.  The  consequent  or  effect  of  their  faith  acting  itself  in  their  ear- 
nest desires  of  a  heavenly  country,  is,  that  "  God  is  not  ashamed  to 
be  called  their  God/' 

(1.)  The  word  "  wherefore"  denotes,  not  the  procuring  or  meri- 
torious cause  of  the  thing  itself,  but  the  consequent,  or 
what  ensued  thereon,  as  it  doth  frequently. 

(2.)  The  privilege  granted  hereon  was,  that  God  would  be  "called 
their  God."  He  doth  not  say  that  he  would  he  their  God,  for  that 
he  was  absolutely  in  the  first  call  of  Abraham;  but  that  he  would 
be  so  styled,  called, — he  v/ould  take  that  name  and  title  to  himself 
So  the  word  signifies,  not  *'  vocari,"  but  "  cognominari." 
And  the  apostle  respects  what  is  recorded  Exod.  iii. 
6,  15,  "I  am  the  God  of  Abraham,  the  God  of  Isaac,  and  tiie  God 

of  Jacob : this  is  my  name  for  ever,  and  this  is  my  memorial 

imto  all  generations."  He  assumes  unto  himself  this  title,  whereby 
he  will  be  known  and  called  on,  as  by  his  own  name.  And  this  was 
the  greatest  honour  that  they  could  be  made  partakers  of  He  who 
is  the  great  possessor  of  heaven  and  earth,  the  God  of  the  whole 
world,  of  all  nations,  of  all  creatures,  would  be  known,  styled,  and 
called  on,  as  their  God  in  a  peculiar  manner;  and  he  distinguisheth 
himself  thereby  from  all  false  gods  whatever.  It  is  true,  he  hath 
revealed  himself  unto  us  by  a  greater  and  more  glorious  name;  he 
hath  taken  another  title  unto  himself,  unto  the  manifestation  of  his 
own  glory  and  the  comfort  of  the  church,  far  above  it,  namely,  "  The 
God  and  Father  of  our  Lord  Jesus  Christ:"  howbeit,  by  reason  of 
the  covenant  made  with  them,  he  is  yet  known  by  this  name.  And 
whilst  this  name  stands  upon  record,  there  is  yet  hope  of  the  re- 
covery of  their  posterity  from  their  present  forlorn,  undone  condition, 

Ohs.  IV  This  is  the  greatest  privilege,  honour,  advantage,  and 
security  that  any  can  be  made  partakers  of,  that  God  will  bear  the 
name  and  title  of  their  God.  And  thus  is  it  with  all  believers,  by 
virtue  of  their  relation  unto  Christ,  as  he  declares,  John  xx.  17,  "1 
ascend  unto  my  Father,  and  your  Father;  and  to  my  God,  and 
your  God.'  See  2  Cor.  vi.  16-18.  The  privileges  and  benefits 
which  depend  hereon  cannot  be  numbered.  Their  honour  and  safety 
in  this  life,  their  resurrection  from  the  dead,  as  our  Saviour  proves, 
and  eternal  life,  flow  from  thence. 

Ohs.  V.  God's  owning  of  believers  as  his,  and  of  himself  to  be 
their  God,  is  an  abundant  recompence  for  all  the  hardships  which 
they  undergo  in  their  pilgrimage. 

(3.)  There  is  the  way  whereby  he  came  to  be  so  called ;  he  was  "not 
ashamed"  to  be  so  called,  to  take  that  name  upon  him- 
t;«rl  '**''"  ^^^^'  ^^^  sundry  things  are  intimated  in  this  expres- 
sion; as, — 

[1.]  Infinite  condescensioru     Though  it  seems  to  be  a  thing  in- 


VER.  16.]  EPISTLE  TO  THE  HEBREWS.  99 

finitely  beneath  his  glorious  majepty,  yet  he  is  not  ashamed  of  it.  It 
is  a  condescension  in  God  to  take  notice  of,  '*  to  behold  the  thino-.s 
that  are  done  in  heaven  and  in  the  earth/'  Ps.  cxiii,  5,  6.  How  much 
more  doth  he  so  humble  himself  in  taking  this  title  on  him!  This 
infinite  condescension  is  intimated  in  this  peculiar  expression,  "  He 
is  not  ashamed." 

[2.]  It  is  so,  that  it  would  be  unto  him  a  matter  of  reproach.  So 
it  was  in  the  world;  innumerable  gods  were  set  up  in  opposition  to 
him. — idols  acted  and  animated  by  devils;  but  all  agreed  to  reproach 
and  despise  the  God  of  Abraham,  Isaac,  and  Jacob,  three  poor  pil- 
grims on  the  earth.  Whilst  those  idols  multiplied  unto  themselves 
great  swelling  titles  of  vanity,  their  best  conceptions  of  him  were, 
that  he  was  "the  unknown  God," — "incerti  Judse  Del"  But  not- 
withstanding all  the  reproaches  and  contempt  of  the  world,  God  was 
not  ashamed  of  them,  nor  of  the  title  which  he  had  assumed  unto 
himself;  nor  did  he  disuse  it  until  he  had  famished  all  the  gods  of 
the  earth,  and  vindicated  his  own  glorious  being  and  power.    But, — 

[3.]  It  is  usual  that  in  such  negative  enunciations  the  contrary 
positive  is  included.  So  the  apostle  affirms  that  he  was  "not  ashamed 
of  the  gospel  of  Christ,"  Rom.  i.  16;  that  is,  he  gloried  in  it,  or  the 
knowledge  and  faith  of  it  were  his  honour,  as  he  everywhere  expresses 
himself.  So,  "  God  was  not  ashamed;"  that  is,  he  took  this  title  to 
himself  as  his  honour  and  glory.  If  it  be  asked,  how  this  title  could 
be  any  glory  unto  God ;  I  say,  it  was  so,  in  that  by  virtue  thereof, 
and  to  fill  it  up,  he  glorified  his  grace,  his  goodness,  his  truth,  and 
power,  above  all  that  he  did  besides  in  the  world.  For  he  gives  him- 
self this  name  in  the  confirmation  of  his  covenant,  in  and  by  which 
he  glorifies  himself  in  the  communication  of  all  good  things,  temporal 
and  eternal.  Wherefore,  to  know  God  as  "the  God  of  Abraham," 
etc.,  is  to  know  him  as  he  glorifies  all  the  holy  properties  of  his  na- 
ture in  the  confirmation  of  the  covenant.  Therefore  he  takes  this 
title  as  his  honour  and  glory. 

Besides,  in  being  thus  their  God,  he  doth  such  things  in  them  and 
for  them,  that  they  shall  be  a  glory  to  him.  For  until  his  own  Son 
came  in  the  flesh,  he  could  not  be  more  glorified  on  the  earth  by  the 
obedience  of  his  creatures,  which  is  his  glory,  than  he  was  in  that 
act  of  Abraham  which  the  apostle  immediately  instanceth  in.  Their 
graces,  their  sufferings,  their  obedience,  were  his  glory.  And  there- 
fore, as  it  is  said  that  "  he  will  be  for  a  crown  of  glory,  and  for  a- 
diaclem  of  beauty  unto  his  people,"  Isa.xxviii.5, — his  owning  of  them 
shall  be  their  crown  and  diadem;  so  is  it  also  said  that  they  "  shall 
be  a  crown  of  glory  in  the  hand  of  the  Lord,  and  a  royal  diadem  in 
the  hand  of  their  God,"  Isa.  Ixii.  3.  He  will,  by  his  Spirit  and  graces 
in  them,  make  them  his  crown  and  diadem;  which  he  will  hold  in 
bis  hand,  to  show  it  unto  all  the  world.     Well,  therefore,  is  it  said. 


100  AN  EXPOSITION  OF  THE  [CHAP.  XL 

that  "  He  is  not  ashamed  to  be  called  their  God."  And  we  may  ob- 
serve, that, — 

Ohs.  VI.  Divine  wisdom  hath  so  ordered  the  relation  between  God 
and  the  church,  that  that  which  is  in  itself  an  infiaite  condescension 
in  God,  and  a  reproach  unto  him  in  the  wicked,  idolatrous  world, 
.  should  also  be  his  glory  and  honour,  wherein  he  is  well  pleased. — 
To  trace  the  steps  and  declare  the  mystery  of  this  wisdom,  is  the 
principal  subject  of  the  Scripture, — too  large  a  subject  to  be  here 
entered  into. 

Obs.  VII.  When  God,  in  a  way  of  sovereign  grace,  so  infinitely 
condescends,  as  to  take  any  into  covenant  with  himself,  so  as  that  he 
may  be  justly  styled  their  God,  he  will  make  them  to  be  such  as  shall 
be  a  glory  to  himself.     And, — 

Obs.  VIII.  We  may  see  herein  the  woful  condition  of  them  who 
are  ashamed  to  be  called  his  people,  and  make  that  name  a  term  of 
reproach  unto  others. 

3.  The  last  clause  of  the  verse,  "  For  he  hath  prepared  for  them 
a  city,"  doth  either  give  a  reason  why  he  was  not  ashamed  to  be 
called  their  God,  or  contains  an  evidence  that  he  was  so  called. 

In  the  first  way,  the  causal  conjunction,  "  for,"  denotes  the  reason 
or  cause  whence  it  was  that  God  was  not  ashamed  to  be 
"'''  called  their  God.  It  is  true,  they  were  poor  wanderers, 
pilgrims  on  the  earth,  who  had  neither  city  nor  habitation,  so  that  it 
might  be  a  shame  to  own  them ;  but  saith  the  apostle,  '  God  had  not 
herein  respect  unto  their  present  state  and  condition,  but  that  which 
he  had  provided  for  them.'  Or  it  may  be  an  evidence  that  he  was 
not  ashamed  to  be  called  their  God,  in  that  he  did  wjiat  might  be- 
come that  relation. 

The  thing  itself,  which  is  either  the  cause  or  evidence  of  that  title, 

is,  that  "  he  hath  prepared  for  them  a  city."     What 

this  city  is,  we  have  already  declared  and  vindicated, 

namely,  that  city  whose  framer  and  bulkier  is  God, — the  same  with 

the  heavenly  country  which  they  desired. 

Hereof  it  is  said  that  God  hath  "  ]3''^P^^6^  "  '^^  ^^^  them ; — an 

allusion  taken  from  the  disposing  of  colonies  into  cities 

HTci/za.(r*¥    ,^^^^  towns,  where  all  things  are  ready  prepared  for  their 

habitation    and    entertainment.     And   the  word    here 

used  is  constantly  applied  unto  the  preparation  of  heaven  and  glory 

for  believers,  Matt.  xx.  23,  xxv.  34;  Mark  x.  40;  John  xiv.  2,  3; 

1  Cor.  ii.  9.     And  two  things  are  included  in  it. 

(1.)  The  eternal  destination  of  glory  unto  all  believers:  Matt. 
xxv.  34,  "The  kingdom  prepared  for  you  from  the  foundation  ol 
the  world ;"  that  is,  '  designed,  destinated  unto  you  in  the  eternal 
counsel  of  God.'  Thus  God  had  prepared  a  city  for  these  pilgrim.^ 
m  his  eternal  purpose,  to  bring  them  unto  rest  and  glory. 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS.  ]01 

(2.)  It  denotes  the  fitting  and  suiting  of  that  city  unto  tliem,  as 
the  means  of  their  eternal  rest  and  blessedness.  It  is  such,  so 
ordered,  so  furnished,  so  made  meet  for  them,  as  to  answer  all  the 
ends  of  God's  being  their  God,  and  being  so  called.  So  our  blessed 
Saviour  useth  the  word,  John  xiv.  2,  3,  "  I  go  to  prepare  a  place  for 
you;"  his  entrance  into  heaven  being  prerequisite  unto  that  glori- 
ous state  which  is  promised  unto  the  believers  of  the  new  testament, 
as  I  have  showed  elsewhere. 

This  preparation,  therefore,  of  a  city  denotes,  (1.)  An  eternal  act 
of  the  will  and  wisdom  of  God,  in  designing  heaven  and  glory  unto 
the  elect.  (2.)  An  act  of  his  power  and  grace,  in  the  actual  pro- 
ducing and  disposing  of  it  of  that  nature  as  may  be  an  everlasting 
habitation  of  rest  and  glory.     Thus, — 

Ohs.  IX.  Eternal  rest  and  glory  are  made  sure  for  all  believers  in 
the  eternal  purpose  of  the  will  of  God,  and  his  actual  preparation  of 
them  by  grace;  which  being  embraced  by  faith,  is  a  sufhcient  sup- 
portment  for  them  under  all  the  trials,  troubles,  and  dangers  of  this 
life,  Luke  xii.  32. 

Verses  17-19. 

Having  spoken  of  the  faith  of  the  first  patriarchs  in  the  third 
period  of  time,  the  second  from  the  flood,  in  general,  with  respect 
unto  their  peculiar  state  as  pilgrims  in  the  land  of  Canaan,  he  now 
singles  them  out  in  particular,  giving  particular  instances  of  their 
faith,  beginning  with  Abraham. 

Ver.  17-19.— n/oTE/  vpoaivrivoyiv  ' AZpaa,Uj  rlv'laaax  vnpaZ^ofitvo;,  xai 
rlv  /Motioyi)/^  ntfosifipiv  6  Tag  s'TrwyyO.toi.g  uvudi^dfjjsnog'  rrpog  ov  i\a}^ri&ri, 
6V/  iv  'iGaax  x7^r,0yi6i:Ta!  dot  ff-sf/xa*  y.oyiouiMivog  or/  xa/  'iTi  vixpuv  s'yiipn¥ 
bwarhg  6  ©tog,  oi)iv  avrov  xai  h  vapa^oAri  ixo/iiaaro. 

Ilpti(fi(pipiv.  Svr.,  ^i;?"?:  P??,  "he  lifted  him  upon  the  altar;"  to  intimate, 
it  may  be,  the  event,  that  he  was  not  actually  sacrificed;  but  the  word  is  the 
same  with  th;it  i^efore. 

Il(ipa.i:^6(Mvog,  "tentatus,"  "cum  tentaretur:"  "when  he  was  tried,"  say  we; 
more  prupeilv,  "when  he  was  tenipteil,"  to  answer  the  original  word,  wherein 
it  is  said,  "'  Go  1  did  tempi  Abrah.iin." 

'  O  rot-g  iT^ocyyihictg  dvx'hi^ix.pi.ivog,  ^J'''^'^^  ^"^l  ^zxl,  "  him  whom  he  had  received 
by  promise."  But  it  is  the  receding  of  the  promise,  and  not  the  accompUshme^it 
of  it  in  the  birth  of  Isaac,  tiiat  the  apostle  intends;  for  he  considers  it  as  that 
which  include.->  the  blessing  Seed,  as  well  as  the  type  of  it  in  Isaac.  Vidg.  Lat., 
"  in  quo  susceperat  promissioiies,"  "  in  whom  he  received  the  promises;"  against 
the  words  and  sense  of  the  place. 

Iljoos- o;/ sX«X'/j^>i,  "  ad  quem  dictum  erat,"  "to  whom  it  was  said."  Others, 
"respectu  cujus  dictum  est,"  "with  respect  unto  whom,"  or  "concerning  whom 
it  was  said."  For  oi/,  "  \Nhom,"  may  be  referred  either  unto  Abrnham  or  Isaac; 
i^it  was  said  unto  Abrah.mi,  or  it  was  said  concerning  Isaac,  namely,  unto  hira. 
We  follow  the  latter  sense,  "  of  whom;"  that  is,  concerning  whom. 


102  AN  EXPOSITION  OF  THE  [CIIAP.  XI. 

A»yi(jDt.f^svoi;.  Vulg.,  "  arbitrans,"  "  thinkino."  It  leacheth  not  the  force  of 
the  wnnl,  "  Ratiocinatus,"  "reasoning,  computing,  jmiging."  Syr.  '^'C**?. 
MrEsa  sin^  "j^g  thought,"  or  "computed  in  his  own  mind,"  he  reasoned  in  him- 
self; properly. 

AvvctTOi  6  Qioi,  "  posse  Deura,"  "that  God  could."  Others,  "  potentiil  prajdi- 
tum  esse,"  "to  be  endued  with  power;"  that  is,  to  be  able.  Syr.,  "that  there 
was  faculty,"  ability  or  power,  "in  the  hands  of  God." 

'Ev  TTxpot'Zo'Xfi.  Vulg.,  "in  parabolam."  Rhem.,  "  for  a  parable."  "  Simili- 
tudine."  Syr.,  "in  a  type."  We,  "in  a  figure;"  namely,  such  a  figure  as  re- 
presents somewhat  else.' 

Ver.  17-19. — By  faith  Abraham,  when  he  was  tried, 
[being  tempted,^  offered  up  Isaac :  and  he  that  had 
received  the  promises  offered  up  his  only-begotten,  of 
whom  it  was  said,  That  in  Isaac  thy  seed  shall  be 
called,  [or,  a  seed  shall  be  called  unto  thee.~\  Account- 
ing that  God  \ivas]  able  even  to  raise  [/^fm]  up  from 
the  dead;  from  whence  also  he  received  him  in  a 
figure. 

We  may  consider  in  these  words,  1.  The  person  whose  faith  is 
instanced  in,  which  is  Abraham.  2.  The  circumstance  of  time, 
and  occasion  of  this  exercise  of  his  faith,  "when  he  was  tried"  or 
"  tempted.'"  3.  The  act  and  effect  of  his  faith,  the  offering  of  Isaac. 
4.  The  amplification  of  the  exercise  of  his  faith  herein;  (1.)  From 
the  person  of  Isaac,  he  was  "  his  only-begotten  son ;"  (2.)  From  the 
consideration  of  his  own  person,  in  that  "  he  had  received  tlie  pro- 
mises;" (3.)  From  the  sul)ject-matter  of  these  promi.ses,  which  was 
concerning  a  seed  by  Isaac.  5.  The  reconciliation  that  faith  made 
in  his  mind  between  the  promises  and  the  present  duty  which  he 
was  called  unto,  "  accounting,"  etc.  6.  The  event  of  his  faith  and 
duty,  "  from  whence  he  received  him  in  a  figure." 

1.  The  person  instanced  in  is  Abraham,  the  father  of  the  faith- 
,       ,        ful:  and  the  instance  is  such  as  became  him  who  was 
to  be  an  example  in  believing  unto  all  that  should  suc- 
ceed him;  that  whereon  he  was  renowned,  and  esteemed  blessed  in 

'  Exposition. — These  words,  h  'Trxpoi.Qo'^Ji,  are  particularly  difficult.  C.ilvin, 
CastaHo,  Btza,  Schl.chting,  Grotius,  Limiioreh,  Kuinoel,  Idetk,  etc.,  take  izupa,- 
/SoXsj  in  the  well-known  signification,  "  figure, "  but  tlien  refer  iv  Trix.pot.Zo'Krt  to  ohu, 
and  obtain  this  sense:  thence,  as  it  were,  (namely,  ix,  vacpuu,  as  it  were  fiMm  the 
grave,)  he  "  received  him  back."  Others,  as  Theodoret,  Erasmus,  Luther,  Caluv, 
Bohme,  Ol^hausen,  take  vctpccQoKvj  likewise  in  the  signification  of  "_/?r/i/re,"  I  ut 
with  this  explanation,  "  wherefore  he  received  him  back  as  a  symbol,"  (or  in 
symbol).  A  third  class,  Camerarius,  Ernesti,  Tholuck,  etc.,  take  h  TrctpotQoT^ri 
as  equal  to  -irupctQo'hus,  "against  expectation,"  (comp.  Rom.  iv.  18,)  vup'  tXTr/oss. 
So  tar  Ebrard,  who  accompanies  this  synopsis  of  these  three  different  views  with 
an  expression  of  his  preference  for  the  •■econd  of  them.  Wolf  brings  out  the 
meaning  thus:  "Abraham  not  ordy  received  Isaac  back  alive,  but  obtaii;ed  this 
additional  benefit,  that  his  recovery  was  a  figure  of  Christ's  resurieciion." — Eu. 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS.  103 

all  generations, — such,  so  high,  so  glorious,  as  nothing  under  the 
old  testament  did  equal,  nothing  under  the  new  can  exceed.  This 
was  that  act  and  d'uty  of  the  faith  of  Ahraham  whereon  he  had 
that  signal  testimony  and  approhation  from  heaven,  Gen.  xxii.  15-18. 
Hereon  a  close  was  put  unto  all  his  trials  oi  temptations,  and  an 
end  unto  the  repetition  of  the  promise.  *'  Now  I  know,"  saith  God, 
"that  thou  fearest  me;" — '  It  is  enough;  thou  shalt  be  put  to  no 
more  difficulties;  walk  now  in  assured  peace  unto  the  end  of  thy 
days.'  And  the  greatness  of  this  instance,  with  the  season  of  it, 
teacheth  us, — 

Obs.  I.  That  God  alone  knows  how  to  prescribe  work  and  duty 
proportionate  unto  the  strength  of  grace  received. — He  knew  that 
Abraham's  faitli  would  carry  him  through  this  trial,  and  thereon 
he  spared  him  not.  As  he  will  enjoin  nothing  absolutely  above  our 
strettgth,  so  he  is  not  obliged  to  spare  us  in  any  duty,  be  it  never 
so  grievous,  or  of  what  difficult  exercise  soever  it  be,  which  he  will 
give  us  strength  to  undergo ;  as  he  did  here  to  Abraham. 

Obs.  II.  That  ofttimes  God  reserves  crreat  trials  for  a  well-exer- 
cised  faith, — So  this  trial  befell  Abraham  when  his  faith  had  been 
victorious  in  sundry  other  instances.  So  he  hath  called  many  to  lay 
down  their  lives  by  fire,  blood,  and  torments,  in  their  old  age. 

2.  The  occasion  and  season  of  this  exercise  of  the  faith  of  Abra- 
ham, was  his  being  tried,  or  tempted :  "  When  he  was  tried."  So  it 
is  recorded.  Gen.  xxii.  1,  "  God  did  tempt  Abraham," — nD3  D^■^bx^] 
On'J^^'.nN.  The  word  is  frequently  used  for  to  "  tempt,"  often  in 
an  evil  sense;  but  it  is  in  itself  of  a  middle  signification,  and  denotes 
to  "  try,"  as  unto  any  end,  or  with  any  design  good  or  bad. 

But,  whereas  that  which  is  here  ascribed  imto  God  is  not  without 
its  difficulty,  it  must  be  inquired  into,  and  not  be  left  covered  under 
the  word  "  tried,"  which  hides  the  difficulty  from  the  English  reader, 
but  doth  not  remove  it. 

God  is  said  to  "tempt  Abraham;"  but  the  apostle  James  saith 
expressly  that  "  God  tempteth  no  man,"  chap.  i.  13.  And  if  these 
things  should  be  spoken  of  the  same  kind  of  temptation,  there  is 
an  express  contradiction  in  them.     Wherefore  I  say, — 

(1.)  That  the  temptation  intended  by  James  is  directly  unto  sin 
as  sin,  in  all  its  pernicious  consequents;  as  he  fully  declares  in  the 
next  words,  "  But  every  man  is  tempted,  when  he  is  drawn  away  of 
his  own  lust,  and  enticed."     So  God  tempteth  no  man. 

(2.)  Both  the  Hebrew  and  Greek  word  are  of  an  indifferent  sig- 
nification, including  nothing  that  is  evil,  but  only  in  general  to  make 
a  trial;  and  the  Hebrew  word  is  used  most  frequently  in  that  sense. 

(3.)  The  formality  of  an  active  temptation  ariseth  from  an  evil 
design  and  end.  When  one  is  put  by  another  on  that  which  is  evil, 
if  his  design  tlierein  be  also  evil,  that  is  a  formal  temptation  unto 


lOi  AX  KXrosiTION  OF  THE  [CHA1\  XT. 

sin.  From  this  design  and  end  in  all  his  actings,  Satan  is  called 
"the  tempter,"  Matt,  iv  3.  Thus  God  tempts  no  man:  all  his 
designs  are  holy,  just,  and  good. 

(4.)  The  temptations  ascribed  unto  God  are  of  two  sorts:  [1.]  In 
express  command  of  that  which  is  evil  unto  us.  [2.]  In  liis  p?'o- 
mdential  disposal  of  things,  their  circumstances  and  objects  of 
actions,  so  as  men  may  take  occasion  to  act  according  unto  their 
own  principles  and  inclinations. 

(5.)  In  these  temptations  from  God,  which  are  always  outward, 
and  about  men's  outward  concerns,  God  acts  three  ways:  [1.]  Posi- 
tively, by  supplies  of  grace  to  enable  those  who  are  tempted  to  over- 
come their  temjDtations,  or  to  discharge  their  duty  notwithstanding 
their  temptations;  [2.]  Negatively,  by  withholding  such  supplies; 
[3.]  Privatively,  by  induration  and  hardening  of  the  hearts  of  men, 
whereon  they  precipitate  themselves  into  the  evil  which  the  temp- 
tation leads  unto;  as  we  may  see  in  instances  of  each  sort. 

[1.]  The  temptation  of  Abraham  was  of  the  first  sort, — it  was  by 
a  positive  command  that  he  should  sacrifice  his  son;  which  was 
unlawful  for  him  to  do  of  his  own  accord,  both  as  it  was  a  sacrifice 
that  God  had  not  ordained,  and  he  had  no  such  power  over  the 
life  of  an  obedient  son.  But  in  this  commiand,  and  by  virtue  of  it, 
God,  in  an  act  of  his  sovereign  right  and  authority  over  all,  changed 
the  nature  of  the  act,  and  made  it  lawful,  yea  a  duty,  unto  Abraham. 
Isaac  was  his  absolutely,  and  by  way  of  sovereignty,  before  and 
above  any  interest  of  Abraham  in  him.  He  is  the  supreme  Lord  of 
life  and  death,  and  may  appoint  what  means  of  them  he  pleaseth. 
So  when  he  commanded  the  Israelites  to  borrow  jewels  of  the 
Egyptians,  which  they  carried  away  with  them,  he  did  it  by  trans- 
lating the  right  and  title  unto  them  from  the  one  people  unto  the 
other,  Exod.  xii.  35,  36.  Wherefore  it  was  no  part  of  Abraham's 
trial,  that  what  he  was  to  do  had  any  thing  of  sin  in  it;  for  he  knew 
full  well  that  God's  command  had  made  it  not  only  lawful,  but  his 
indispensable  duty;  his  trial  arose,  as  we  shall  see,  from  other  con- 
siderations. And  the  internal  work  of  God  under  this  temptation, 
was  the  corroboration  of  the  faith  of  Abraham  unto  a  blessed  vic- 
tory, which  was  in  his  design  from  the  beginning. 

[2.]  Of  the  second  sort  of  temptations  by  providences,  was  that 
of  Hezekiah,  2  Chron.  xxxii.  31.  The  coming  of  the  ambassadors 
of  the  king  of  Babylon  unto  him  was  ordered  by  divine  providence 
for  his  trial ;  and  it  was  his  temptation.  His  trial  was,  whether  he 
would  magnify  God,  who  had  wrought  the  miracles  in  his  land  of 
slaying  the  Assyrians,  and  the  going  backward  of  the  sun  on  the 
dial;  or  set  forth  his  own  greatness,  riches,  and  power:  which  latter 
way  he  closed  with.  And  so  God  doth  continually  by  his  provi- 
dence present  unto  men  various  occasions  and  objects,  whereby  what 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS,  ]  0,' 

is  prevalent  in  them  is  excited  and  drawn  out  into  exercise.  x\ll 
opportunities  for  good  or  evil,  all  advantages  of  jjrofit,  power, 
honour,  service,  reputation,  are  of  this  nature.  Now,  in  this  case 
of  Hezekiah, — and  it  is  so  in  many  others  continually, — God  acts 
internally,  only  negatively;  not  supplying  them  with  that  grace 
which  shall  be  actually  and  effectually  victorious,  but  leaving  them 
unto  their  own  strength,  whereby  they  fail  and  are  overcome.  So 
it  is  said  of  Hezekiah,  that  *'  God  left  him,"  (that  is,  to  himself  and 
his  own  strength,  without  supplies  of  actual  grace,)  "  to  try  him, 
that  he  might  know  all  that  was  in  his  heart." 

[3.]  But  in  this  case  of  temptations  by  outivard  providences, 
especially  towards  evil  men,  set  on  sin  in  their  own  hearts  and  minds, 
according  to  their  power  and  opportunities,  God  acts  by  the  indu- 
ration or  hardening  of  their  hearts,  whereon  they  rush  with  violence 
and  fury  into  destructive  evils;  the  way  wliereof  is  not  here  to  be 
inquired  into. 

(6.)  Tills  temptation  of  Abraham  is  said  to  be  for  his  trial.  And 
it  is  so  carried  in  the  story,  as  if  God  had  done  it  for  his  own  satis- 
faction in  the  faith  and  love  of  Abraham;  for  so  he  says,  on  the  issue 
of  it,  "  Now  I  know  that  thou  fearest  God,"  Gen.  xxii.  12.  But 
these  things  are  spoken  after  the  manner  of  men.  God  knew  the 
faith  of  Abraham  what  was  the  strength  of  it,  as  also  the  sincerity 
of  his  love,  for  they  were  both  from  himself;  he  knew  what  would 
be  the  issue  of  the  trial  of  them,  and  what  he  had  himself  deter- 
mined concerning  the  life  of  Isaac :  and  therefore  "  Now  I  know," 
is  no  more  but  'Now  I  have  made  known,'  namely,  'unto  thyself  and 
others.'  Thus,  therefore,  he  was  tried.  God  by  his  command,  which 
could  not  be  obeyed  but  by  a  vigorous,  victorious  faith,  fervent  love, 
and  a  reverential  fear  of  God,  made  it  known  unto  Abraham  for  his 
comfort,  and  to  all  the  church  for  their  example,  unto  his  everlasting 
honour,  what  power  of  grace  was  in  him,  and  by  what  principles  he 
was  entirely  acted  in  his  walking  before  God. 

(7.)  The  time  of  this  trial  of  Abraham  is  marked  in  the  story: 
"  It  came  to  pass  after  these  things,"  Gen.  xxii.  1.  That  which  is 
the  most  remarkable  is,  that  it  was  after  the  casting  out  of  Islunael, 
which  is  reported  in  the  foregoing  chapter;  so  that,  he  being  gone 
from  his  family,  he  had  no  other  son  but  Isaac  only,  in  whom  all 
his  expectations  did  centre,  as  we  shall  see  immediately.  It  was 
also  before  the  death  of  Sarah,  who  probably  knew  nothing  of  this 
matter  until  afterwards;  for  it  was  not  her  trial,  but  Abraham's  only 
that  was  intended.     And  we  may  hence  observe, — 

Ohs.  III.  That  faith  must  be  tried;  and,  of  all  graces,  it  is  most 
suited  unto  trial. 

Ohs.  IV.  That  God  proportions  trials  for  the  most  part  unto  tho 
etrenoth  of  faith. 


106  AN  EXPOSITION  OF  THE  [CHAP.  XL 

Ohs.  V.  Yea,  great  trials  in  believers  are  an  evidence  of  great 
faitli  in  them,  though  not  understood  either  by  themselves  or  others 
before  such  trials. 

Obs.  VI.  Trials  are  the  onl}'  touchstone  of  faith,  without  which 
men  must  want  the  best  evidence  of  its  sincerity  and  efficacy,  and 
the  best  way  of  testifying  it  unto  others.     Wherefore, — 

Ohs.  VII,  We  ought  not  to  be  afraid  of  trials,  because  of  tlie  ad- 
mirable advantages  of  faith  in  and  by  them.  See  James  i.  2-4; 
1  Pet.  16,7.     And,— 

Obs.  VIII.  Let  them  be  jealous  over  themselves  who  have  had  no 
especial  instances  of  the  trial  of  their  faith.     And, — 

Obs.  IX.  True  faith  being  tried,  will  in  the  issue  be  victorious. 

S.  The  third  thing  considerable  in  these  words  is  the  act  and  effect 
of  his  faith,  "  He  offered  up  Isaac;"  and  who  Isaac  w.-is, 
TipoTivwoxif  ^^y\^Q,t  was  his  relation  unto  him,  and  what  were  his  cir- 
cumstances,  he  afterwards  declares.  Ihe  command  was 
to  "  offer  him  for  a  burnt-offering;"  which  was.  first  to  be  slain,  and 
then  consumed  with  fire.  Accordingly,  the  apostle  affirms  that  he 
offered  him,  whereas  we  know  how  he  was  delivered.  But  the 
meaning  is,  that  he  actually  and  fully  obeyed  the  command  of  God 
herein.  He  did  it  in  will,  heart,  and  affections,  though  it  was  not 
eventually  done;  and  the  will  is  accepted  for  the  deed.  But  the 
true  meaning  of  the  words  is,  that  \\e  fully  obeyed  the  command  of 
God.  God  comm.anded  him  to  offer  him,  and  he  did  so  unto  tho 
uttermost  of  what  was  required  in  the  command.  Neither  did  the 
command  of  God  respect  the  event,  nor  was  Abraham  obliged  to 
believe  that  he  should  actually  be  offered  in  sacrifice.  But  he  be- 
lieved that  it  was  his  duty  to  obey  the  command  of  God,  and  he  did 
it  accordingly.  Look,  therefore,  in  what  sense  God  commanded 
Isaac  to  be  offered,  in  the  same  did  Abraham  offer  him ;  for  he  ful- 
filled the  command  of  God.  And  we  may  see  his  full  compliance 
with  the  divine  command  in  the  particulars  of  his  obedience.    For, — 

(1.)  He  parted  with  his  own  interest  in  him,  and  gave  him  up 
wholly  unto  God  and  his  will;  which  was  the  principal  thing  in 
ever^  offering  or  sacrifice.  This  God  takes  notice  of  in  an  especial 
manner,  as  that  which  answered  his  mind,  "  Thou  hast  not  withheld 
thy  son,  thine  only  son,  from  me,"  Gen.  xxii.  12. 

(2.)  He  complied  with  the  way  designed  in  the  command  for  the 
giving  him  up  unto  God,  namely,  as  a  sacrifice  by  blood  and  fire, 
wherein  himself  was  to  be  the  offerer.  •  Herein  was  the  greatest  con- 
vulsion of  nature;  his  faith  had  an  exercise  above  it,  and  beyond  it. 
But  this  was  that  which  put  nature  unto  it  to  the  utmost, — to  have 
an  only-begotten  son  slain  by  the  effusion  of  his  blood,  visibly  under 
his  eyt's,  yea,  to  do  it  with  his  own  hand,  and  to  stand  by  his  con- 
sumption in  the  fire,  was  an  unparalleled  trial.      We  read,  indeed. 


VER.  17  19.]  EPISTLE  TO  THE  HEBREWS.  107 

in  heathen  stories,  and  in  holy  writ  with  reference  unto  Moloch,  that 
some  in  overwhelming  distresses,  inward  and  outward,  for  their  sup- 
posed advantage  and  deliverance,  have  saciificed  some  of  their  chil- 
dren in  a  kind  of  rage  and  fury,  out  of  hopes  to  be  gainers  by  it. 
But  this  was  not  the  case  of  Abraham;  he  was  at  perfect  peace  with 
God  and  man,  with  an  afEuence  of  all  other  things  unto  the  utter- 
most of  his  desires.  His  son  had  relation  unto  him  in  all  those  sin- 
gular circumstances  which  we  shall  consider.  On  all  accounts  he 
Was  dear  unto  him,  unto  as  great  a  height  as  it  is  possible  for  natural 
affection  to  rise  unto.  Being  every  way  sedate  in  his  mind,  with- 
out hope  or  expectation  of  advantage,  yea,  to  the  utter  ruin  of  his 
family  and  posterity,  he  complies  with  the  command  for  the  offering 
him  with  his  own  hand  a  bloody  sacrifice  unto  God. 

(3.)  He  did  as  much  for  the  trial  of  his  faith  as  if  his  son  had 
been  actually  slain.  There  could  not  have  been  a  greater  assault 
upon  it  in  case  he  had  been  offered.  He  I'ooked  on  him  as  dead 
under  his  eye;  and  thence,  as  we  shall  see,  he  is  said  to  "  receive  him 
in  a  figure.''  He  wa.s,  as  unto  his  faith,  in  the  same  condition  as  if 
he  had  been  dead.     Wherefore, — 

(4.)  In  compliance  with  the  command  of  God,  he  shut  his  eyes  as 
it  were  against  all  difficulties  and  consequents,  resolving  to  venture 
Isaac,  posterity,  truth  of  promises,  all,  upon  the  authority  of  -God; 
wherein  he  is  principally  proposed  as  our  example. 

Whereas,  therefore,  the  obedience  of  Abraham  did  every  way 
answer  the  command  of  God,  that  being  that  he  should  offer  his  son 
Isaac,  he  is  justly  said  to  have  done  it  accordingly,  though  as  unto 
his  death  actually  God  otherwise  disposed  of  things  in  the  event. 

What  in  the  meantime  was  the  working  of  the  faith  of  Abraham 
with  respect  unto  the  promise,  we  shall  afterwards  inquire.  The 
things  we  are  taught  herein  are, — 

Obs.  X.  Where  tliere  is  a  divine  command,  evidencing  itself  unto 
our  consciences  so  to  be,  it  is  the  wisdom  and  duty  of  faith  to  close 
its  eyes  against  whatsoever  seems  insuperable  in  difficulties  or  inex- 
tricable in  consequents. — Faith  may  and  ought  to  consider  the  diffi- 
culties that  are  in  obedience,  so  far  as  to  be  prepared  for  them,  pro- 
vided against  them,  and  resolved  to  conflict  with  them.  But  in  case 
there  appear  that  in  them  which  seems  to  be  overwlielming,  Avhich 
reason  cannot  contend  withal,  and  when  it  can  by  no  means  look 
through  the  consequents  of  obedience,  whether  they  will  be  good 
or  no,  it  will  commit  the  whole  unto  the  authority  and  veracity  of 
God  in  his  commands  and  promises,  casting  out  all  objections  that 
it  cannot  solve.  For  this  is  the  faith  of  Abraham  celebrated,  not 
only  in  the  offering  of  Isaac,  but  with  respect  unto  his  birth  also. 

"  Against  hope  he  believed  in  hope He  considered  not  his  own 

bouy,"  Honi.  iv.  18,  liJ. 


108  AN  EXPOSITION  OF  THE  [CHAP.  XL 

Ohs.  XI.  Divine  revelations  did  give  such  an  evidence  of  their 
being  immediately  from  God  unto  those  who  received  them,  that 
though  in  all  things  they  contradicted  their  reason  and  interest,  yet 
they  received  them  without  any  hesitation. — If  there  had  been  the 
least  room  left  for  a  scruple  whether  the  command  given  unto  Abra- 
ham was  immediately  from  God  or  no,  whether  it  was  such  as, 
either  unto  its  original  or  means  of  communication,  might  be  subject 
unto  any  mistake,  he  could  never  with  any  satisfaction  have  com- 
plied with  it.  See  my  discourse  of  the  Divine  Authority  of  the 
Scriptures.^ 

Ohs.  XII.  The  great  glory  and  commendation  of  the  faith  of 
Abraham  consisting  in  this,  that  without  all  dispute,  hesitation,  or 
rational  consideration  of  objections  to  the  contrary,  by  a  pure  act  of 
his  will,  he  complied  with  the  authority  of  God, — which  in  som.e 
sense  may  be  called  hlind  obedience,  wherein  the  soul  resigns  the 
whole  conduct  of  itself  unto  another, — it  is  a  height  of  blasphemy 
and  profaneness  in  the  popish  votaries,  especially  in  the  order  of  the 
Jesuits,  that  by  vow  and  oath  they  oblige  themselves  unto  the 
same  kind  of  obedience  to  the  commands  of  those  who  are  their 
superiors;  which  their  founder,  in  his  Epistle  ad  Fratres  Lusitanos, 
had  the  impudence  to  confirm  with  the  example  of  Abraham.  And 
hence  is  it  come  to  pass,  that  whereas  this  honour  and  prerogative 
are  ascribed  solely  unto  God,  namely,  that  his  commands  are  to  be 
obeyed  in  all  things,  without  examination,  reasonings  or  considera- 
tion, as  to  the  matter  of  them,  the  righteous  government  of  the 
world  is  absolutely  provided  for;  seeing  he  neither  will  nor  can 
command  any  thing  but  what  is  holy,  just,  and  good:  so,  since  the 
asciiption  of  such  an  authority  unto  men  as  to  secure  blind  obedience 
unto  all  their  commands,  as  innumerable  evils  have  ensued  thereon, 
as  murders,  seditions,  and  the  like;  so  it  takes  away  all  grounds  of 
peace  and  security  from  mankind.  For  who  knows  what  a  crew  or 
sort  of  men  called  "  the  Jesuits'  Superiors,"  known  only  by  their  rest- 
less ambition  and  other  misdemeanours  among  mankind,  will  com- 
mand their  vassals,  who  are  sworn  unto  blind  obedience  vmto  them, 
to  perpetrate  and  execute  whatever  they  enjoin.  Let  princes  an^l 
others  flatter  themselves  as  they  please,  if  these  men,  as  they  pro- 
fess, are  no  less  obliged  in  conscience  to  execute  whatever  their  su- 
periors shall  command  and  enjoin,  than  Abraham  was  to  obey  God 
in  his  command  for  the  sacrificing  of  his  only  son,  they  hold  their 
lives  on  the  mercy  and  good  nature  of  these  superiors,  who  are 
always  safe  out  of  the  reach  of  their  revenge.  This  ascription  of  a 
Godlike  power  to  require  a  hlind  obedience  unto  their  commands,  to 
be  yielded  without  any  exercise  or  debate  of  reason,  is  that  which  it 

*  See  vol.  xvi.  of  niiscellaneoas  works. — tJD. 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS.  109 

is  a  marvel  how  it  is  endured  among  mankind,  especially  since  tliey 
have  had  such  experience  of  its  fruits  and  effects.  Yea,  though  it 
be  that  which  is  absolutely  due  unto  the  infinite  sovereignty  of  the 
Divine  Being,  yet  God  designing  to  govern  us  according  to  the  prin- 
ciples, powers,  and  faculties  of  our  natures,  which  he  himself  hath 
given  us  unto  th's  end,  that  we  may  comply  with  his  rule  in  a  way 
of  obedience,  requires  nothing  from  us  but  what  is  "reasonal)]e 
service."  But  what  may  be  expected  from  these  men,  known  only 
by  their  evil  designings,  who  can  tell? 

Ohs.  XIII.  It  is  a  privilege  and  advantage  to  have  an  offering  of 
price  to  offer  to  God,  if  he  call  for  it. — And  such  are  our  lives,  our 
names,  our  reputations,  our  relations,  estates,  liberties;  as  Abraham 
hail  his  Isaac:  it  is  so,  I  say,  if  we  have  hearts  to  make  use  of  it. 

Obs.  XIV".  Obedience  begun  in  faith,  without  any  reserves,  but 
with  a  sincere  intention  to  fulfil  the  whole  work  of  it,  is  accepted 
with  God  as  if  it  were  absolutely  complete. — So  the  confessors  of 
old,  delivered  by  divine  Providence  from  death,  when  the  sentence 
of  it  was  denounced  against  them,  were  always  reckoned  in  the  next 
degree  to  martyrs. 

4.  The  fourth  thing  to  be  considered,  is  the  amplification  of  this 
obedience  of  Abraham,  in  the  various  circumstances  of  it ;  as, — 

(1.)  From  the  {jerson  of  Isaac,  whom  he  so  offered.  He  was  his 
"  only -b(  gotten."  In  what  sense  Isaac  is  said  to  be  the 
only-ljegotten  of  Abraham,  who  had  one  son  before  him 
antl  many  after  him,  is  declared  partly  in  the  following  words, 
"  Concerning  whom  it  was  said,  In  Isaac  shall  thy  seed  be  called." 
He  is  that  only  son  in  whom  the  promise  of  the  seed  shall  be  ac- 
complished. Further  to  clear  the  reason  of  this  expression,  it  may 
be  observed,  [1.]  That  the  sons  of  Abraham  by  Keturah  were  not 
yet  born.  [2.]  Ishmael,  who  was  born,  was  before  this,  by  the  com- 
mand of  God  himself,  put  out  of  his  family,  as  one  that  should  not 
be  the  heir  of  his  family,  by  whom  his  seed  should  be  reckoned. 
[o.]  He  was  his  only-begotten  by  Sarah,  who  was  concerned  in  all 
this  affair  between  God  and  him  no  less  than  liimself.  [4.]  The 
Holy  Ghost  taketh  into  consideration  the  whole  state  of  things 
between  God  and  Abraham,  in  his  call,  in  his  sep;rrHtion  from  the 
world,  in  the  covenant  made  with  him,  in  what  he  was  designed 
unto  in  the  promise  made  unto  him  concerning  the  blessed  Seed ; 
in  all  which  Isaac  alone  had  any  concernment;  and  if  he  had  failed, 
though  Abraham  had  had  an  hundred  children,,  they  must  have 
all  fallen  to  the  ground.  Therefore,  as  Abraham  was  placed  in  these 
circumstances,  he  was  his  only-begotten  son.  [5.]  This  expression 
is  used  in  the  Scripture  sometimes  for  as  much  as  peculiarly  and 
entirely  beloved,  above  all  others,  Prov.  iv.  3;  and  there  is  great 
respect  had  heieuuto. 


110  AN  EXPOSITION  OF  THE  [ciIAr.  XL 

The  trial  of  the  faith  of  Abraham  may  be  referred  unto  two 
heads:  first,  Wiiat  it  was  exercised  withal;  and  secondly,  What 
arose  from  the  opposition  that  seemed  to  be  between  the  command 
and  the  promise.  And  it  is  here  distributed  by  the  apostle  into 
these  two  parts.  For  the  conflict  which  he  had  with  his  own  na- 
tural affections,  it  is  intimated  in  this  expression,  "  His  only-begutteu 
son,"  whom  he  most  dearly  and  entirely  affected. 

Abraham  was  very  remote  from  being  a  person  savage  or  cruel, 
like  Lamech,  that  could  boast  of  his  killing  and  wounding,  Gen. 
iv.  23.  Nor  did  he  design  that  stoical  apathy  which  was  so  falsely 
and  foolishly  boasted  of  by  some  of  old.  Nor  was  he  ciarof^yog, 
"without  natural  affection;"  which  the  apostle  reckons  among  t.e 
worst  vices  of  the  heathens,  Rom.  i.  31.  Yea,  he  was  such  a  tender 
and  affectionate  father,  that  the  sending  of  Ishmael  out  of  his  family 
was  more  than  he  could  well  bear,  until  God  comforted  him  in  it, 
Gen.  xxi.  11-13.  What  now  must  the  working  of  his  heart  needs 
be  towards  Isaac,  a  son  whom  he  had  so  long  waited  for,  and  [jrayed 
for;  the  only  child  of  his  dear  wife,  the  companion  of  all  his  wan- 
derings, troubles,  and  trials ;  who  was  now  grown  up,  as  is  most 
probable,  unto  the  age  of  sixteen  or  seventeen  years,  and  had 
engaged  his  affections  by  all  ways  possible;  the  stay  of  his  age,  the 
life  of  his  family, — his  only  hope  and  comfort  in  this  world?  And 
how  was  he  to  deal  with  him?  Not  to  send  him  out  of  his  family 
with  some  jDrovision  and  a  guide,  as  he  sent  Ishmael;  not  to  part 
with  him  for  a  time  into  a  foreign  country;  but  to  take  him  himself, 
to  bind  him,  slay  him  with  a  knife,  and  then  to  burn  him  unto  ashes. 
Who  can  conceive  what  convulsions  of  nature  must  needs  be  occa- 
sioned hereby?  Who  can  put  himself  into  these  circumstances 
without  tremblins:  and  horror?  The  advantages  also  which  Satan 
might  hence  take  to  excite  unbelief  with  respect  unto  the  command 
of  God,  are  obvious  to  all.  How  easy  was  it  for  him,  under  that 
hurry  which  naturally  his  affections  were  subject  unto,  to  make  that 
ensnaring  inquiry  which  he  did  unto  Eve,  "  And  hath  God  said 
so?"  and  to  prevent  the  working  of  faith,  as  he  did  then,  by  a  sudden 
reply  unto  his  own  question, '  Nay,  but  God  knoweth  that  it  is  other- 
wise, that  it  is  not  the  death  of  thy  son  that  he  requires;'  or,  *  It  is 
not  God  that  gave  the  command.  Can  it  be  thought  that  he  who 
is  infinitely  good,  benign,  and  gracious,  should  command  one  who 
fears  him  and  loves  him  thus  to  tear  and  rend  his  own  bowels,  to 
devour  his  own  offspring,  his  only  son?  Hearken  a  little  unto  the 
outcries  of  love,  fear,  and  sorrow,  and  be  not  too  hasty  to  be  the 
executioner  of  all  thine  own  joy.'' 

Here,  then,  the  divine  power  of  faith  manifested  itself  under  all 
that  storm  of  disorder  which  his  affections  were  exposed  ujito;  and 
in  the  midst  of  all  the  temptations  whereunto  from  thence  he  vvaa 


VER.  17-19.]         ■  EPISTLE  TO  THE  HEBREWS,  111 

liable,  it  preserved  the  mind  of  this  holy  person,  quiet,  sedate,  under 
an  annihilation  of  his  own  Avill,  unto  a  destruction  of  all  disorder  in 
nature,  in  security  against  tlie  power  of  temptations,  in  an  entire  re- 
signation of  himself  and  all  his  concernments  unto  the  sovereign 
pleasure  and  will  of  God.  "  It  is  the  Lord,"  prevented  all  mur- 
murings,  silenced  all  reasonings,  and  preserved  his  mind  in  a  frame 
fit  to  approach  unto  God  in  his  holy  worship;  whereas  Moses  him- 
self, on  far  less  provocation,  resented  it  so  far  as  not  to  sanctify  the 
name  of  God  aright  in  the  administration  of  an  ordinance.  Num. 
XX.  10-12.     And  it  is  hence  evident,  that, — 

Ohs.  XV.  Tlie  power  of  faith  in  its  conflict  with  and  conquest 
over  natural  affections,  when  their  unavoidable  bent  and  inclination 
are  contrary  unto  the  will  of  God,  whereby  they  are  exposed  to  re- 
ceive impressions  from  temptations,  is  an  eminent  part  of  its  glory^ 
and  a  blessed  evidence  of  its  sincerity. — Such  is  its  trial  in  the  loss 
of  dear  relations,  or  their  irrecoverable  misery  in  this  world,  wherein 
natural  affections  are  apt  to  indispose  the  mind,  and  to  hinder  it 
from  a  quiet  submission  unto  the  will  of  God;  whereby  David 
greatly  failed  in  the  case  of  Absalom.  But  another  instance  like 
this  of  Abraham  there  never  was,  nor  ever  shall  be.  And  all  less 
cases  are  contained  in  the  greater. 

(2.)  The  excellency  of  the  faith  and  obedience  of  Abraham  is 
set  forth  by  the  consideration  of  his  own  circumstances  with  re- 
spect unto  Isaac.  And  this  is  expressed,  [1.]  In  general,  that  "he 
had  received  the  promises;"  [2.]  In  particular,  as  unto  that  part  of 
the  promises  wherein  liis  present  fact  was  immediately  concerned, 
namely,  that  "  in  Isaac  should  his  seed  be  called." 

[1.]  It  is  expressed,  as  that  which  recommends  his  obedience, 
that  he  had  "received  the  promises;"  which  needs  t«;  i^ay 
some  explanation.  yi>.!tts. 

1st.  It  is  twice  said  in  this  chapter,  that  neither  he  nor  any  other 
believer  under  the  old  testament  did  "receive  the  promise,"  verses 
13,  39;  but  here  it  is  afiirmed  that  he  "did  receive  the  promises.'" 
The  solution  is  easy.  For  in  those  two  other  places,  by  "  the  pro- 
mise," the  thing  promised  is  intended.  And  this  sufficiently  dis- 
covers the  vanity  of  those  expositors  who  would  have  these  promises 
to  respect  principally,  yea  only,  the  land  of  Canaan,  with  the  nume- 
rous posterity  of  Abraham  therein ;  for  this  was  fully  enjoyed  by 
them  under  the  old  testament,  as  much  as  ever  it  was  to  be  enjoyed, 
then  wdien  the  apostle  affirms  concerning  them,  that  "they  received 
not  the  promise."  But  Abraham  is  said  to  "receive  the  promises" 
formally,  inasmuch  as  God  made  and  gave  them  unto  him,  and  he 
believed  them,  or  received  them  by  faith. 

2cUi/.  The  Scripture  calleth  the  same  thing  indifferently  "the  pro- 
vph<^"  or  "the  promises."     Usually  it  is  called  the  "promise,"  Aclc 

VOL.    XVI.— 8 


112  AK  EXPOSITION  OF  THE  [CHAP.  XL 

li.  39,  xiil.  32,  Rom.  iv.  14,  16,  20,  Gal.  iii.  17;  sometimes  "the 
promises,"  Rom.  ix.  4,  xv.  8.  For,  (]st.)  It  was  originally  one  single 
promise  only,  as  given  unto  Adam.  (2dlij.)  The  grace  that  is  in  it  is 
one  and  the  same,  (odly.)  The  principal  subject  of  them  all  is  one, 
namely,  Christ  himself.  But  here  is  mention  of  "  promises,"  {\st^ 
Because  the  saine  promise  was  several  times  renewed  unto  Abraham, 
so  as  i\\n,t  formally  he  received  many  promises,  though  materially 
they  were  but  one.  (^dly)  Sundry  tilings  being  contained  in  the 
same  promise  of  different  natures,  they  do  constitute  distinct  pro- 
mises. An  account  of  the  nature,  subject,  and  design  of  these  pro- 
mises, see  in  the  exposition  on  chap.  vi.  13-18. 

[2.]  There  is  the  application  of  these  promises  as  unto  their  ac- 
complishment unto  Isaac.  For  whereas  they  concerned  a  seed,  it  was 
said  of  him  that  '*in  Isaac  his  seed  should  be  called,"  Gen.  xxi.  12. 
He  had  not  only  a  promise  that  he  should  have  a  son  by  Sarah  his 
wife,  whence  he  was  called  the  child  or  son  of  the  promise,  Gal.  iv. 
23,  28;  but  also  the  accomplishment  of  the  promise  was  expressly 
confined  unto  him,  by  God  himself. 

Ver.  18. — ''  Of  whom  it  was  said,  That  in  Isaac  shall  thy  seed  be 
called." 

*'0f  whom  it  was  said."     "Of"  or  "concerning  whom;" — that 

is,  of  Isaac  unto  Abraham ;  not  unto  Abraham  concern- 

^°' "''       ing  Isaac,  though  both   be  equally   true.     The  words 

were  spoken  unto  Abraham  concerning  Isaac;  but  the  word  "  whom  " 

immediately  relates  to  Isaac. 

"It  was  said;" — that   is,  by  God    himself;  it   was  not   a  con- 
clusion that  he  made  out  of  other  promises,  it  was  not 
told  him  by  any  other,  but  was  expressly  spoken  unto 
him  by  God  himself,  and  that  on  the  occasion  of  sending  Ishmael 
out  of  his  family,  that  he  might  have  full  assurance  of  the  accom- 
plishment of  the  promises  in  him.     And  this  was  that  which  gave 
the  greatest  exercise  unto  his  faith,  as  we  shall  see  immediately. 
The  Hebraism  in  the  original,  V\\  ^^  N^i?^.  i'OV'?,  "  In  Isaac  shall  a 
seed  be  called  unto  thee,"  is  preserved  by  the  apostle, 
"  ■'"'^^'"    'Ef  laaax  KXvd)ig!Toi,i  coi  arsp/LLrx, — that  is,  'The  seed  pro- 
mised  unto  thee  from  the  beginning  shall  be  given  in 
him ;  the  traduction  of  it  into  the  world  shall  be  through  Jiim  and 
no  other.' 

(3.)  It  remains,  then,  only  to  consider  what  was  the  seed  so  pro- 
mised, or  what  was  the  principal  subject  of  these  promi.ses.  Grotius 
with  his  follower,  and  the  Sociuian  expositors,  reduce  these  pro- 
mises unto  two  heads:  [1.]  That  of  a  numerous  posterity.  [2.] 
That  this  |)osterity  should  inhabit  and  enjoy  the  land  of  Canaan  tor 
an  inheritance.      But  this  is  directly  to  contradict  the  apostle,  who 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS.  113 

affirms,  that  when  they  had  possessed  the  land  of  Canaan  alinost 
unto  the  utmost  period  of  its  grant  unto  them,  they  had  not  received 
the  promises;  that  is,  the  accomplishment  of  them,  verse  39. 

I  do  not  deny  but  that  these  things  also  were  in  the  promises  an- 
nexed unto  that  which  was  principal  in  them,  as  means  and  pledges 
of  its  accomplishment,  as  I  have  at  large  elsewhere  demonstrated; 
but  the  principal  subject-matter  of  the  promise  was  no  other  but 
Christ  himself,  with  the  whole  work  of  his  mediation  for  the  redemp- 
tion ami  salvation  of  the  church.  This  is  so  evident,  from  the  re- 
spect herein  unto  the  first  promise  given  unto  our  first  parents,  and 
the  faith  of  the  church  therein,  riot  to  be  weakened  by  promises  of 
an  inferior  nature;  from  the  repeated  words  of  the  promise,  namely, 
that  "in  this  seed  all  the  nations  of  the  earth  should  be  blessed," 
which  have  nothing  of  truth  in  them  but  with  respect  unto  Christ; 
from  the  faith  of  all  the  saints  of  the  old  testament,  with  all  their 
institutions  of  worship;  and  from  the  exposition  given  of  it  in  the 
New  Testament,  as  Acts  ii.  38,  39,  Gal.  iii.  16;  that  it  needs  no  con- 
firmation. 

Supposing,  therefore,  what  we  have  spoken  before  concerning  the 
exercise  of  faith  from  his  natural  affections,  with  reference  unto  his 
only  son,  and  this  was  the  present  case  of  Abraham: — God  had 
called  him  from  all  his  relations  and  enjoyments,  to  follow  him,  and 
live  unto  him  in  all  things.  To  encourage  him  hereunto,  he  solemnly 
promise th  unto  him  that  from  his  loins  the  blessing  Seed,  the  Re- 
deemer of  himself  and  the  world,  should  proceed ;  which  was  the 
highest  privilege  that  he  could  possibly  be  made  partaker  of :  as 
also,  -that  as  vmto  the  way  and  means  of  thti  accomplishment  of  this 
promise,  he  should  have  a  numerous  posterity,  whom  God  would  fix 
and  preserve  in  the  land  of  Canaan,  until  the  original  promise  should 
be  actually  accomplished.  In  this  promise  of  God  did  he  place  his 
whole  temporal  and  eternal  felicity;  wherein  he  was  blessed,  and 
without  which  he  was  most  miserable.  In  process  of  time  he  hath 
a  son  born,  according  to  this  promise,  concerning  whom  God  ex- 
pressly declares,  that  in  and  by  him  this  promise  should  be  accom- 
plished. Hereby  the  whole  truth  and  all  the  benefit  of  the  promise 
did  absolutely  depend  on  the  life  and  posterity  of  Isaac,  without 
which  it  could  not  be  fulfilled.  Add  hereunto,  that  before  this 
Abraham  had  prayed  that  the  promise  might  be  preserved  in  Ish- 
mael;  which  God  expressly  denied  him.  Gen.  xvii.  IS,  19,  confining 
it  unto  the  son  of  Sarah.  In  this  state  of  things,  when  he  was  un- 
der a  full  persuasion,  and  the  highest  satisfaction,  that  he  saw  and 
enjoyed  the  assured  means  of  the  accomplishment  of  the  jDromises, 
God  commands  him  to  take  this  Isaac,  and  offer  him  for  a  burnt- 
oftedng;  that  is,  first  slay  him,  and  then  burn  him  to  ashes. 

Who  can  conceive  with  what  heart  Abraham  received  the  thunder 


11.4  AN  EXPOSITION  OF  THE  [CHAP.  XL 

of  tliis  command?  what  perplexities  lie  was  cast  into,  or  at  least 
would  have  been  so,  had  not  faith  carried  him  through  them  all? 
He  seems  to  be  pressed  unavoidably  with  one  or  the  other  of  the 
greatest  evils  in  the  world,  either  of  them  eternally  ruinous  unto 
him.  either  he  must  disobey  the  command  of  God,  or  he  must  let  go 
his  faith  in  the  promise;  either  of  them  being  filled  with  eternal  ruin. 

What  was  the  faith  of  Abraham  in  particular,  how  his  thoughts 
wrought  in  him,  is  not  expressed  in  the  original  story:  yet  are  two 
things  plain  therein;  [1.]  That  he  was  not  cast  into  any  distraction 
of  minil,  any  disorderly  passions,  complaints,  or  repinings;  [2.]  That 
he  immediately,  without  delay,  addressed  himself  to  yield  punctual 
obedience  unto  the  command  of  God,  Gen.  xxii.  1-3.  As  unto  the 
promise  of  God,  there  is  no  intimation  in  the  story  of  what  his 
thoughts  were  concerning  it;  only  it  appears  in  general,  that  lie  left 
unto  God  the  care  of  his  own  truth  and  veracity,  concluding,  that  as 
sure  as  he  who  had  commanded  was  to  be  obeyed,  so  he  that  bad 
promised  was  to  be  believed,  he  being  more  concerned  in  the  ac- 
com[)lishment  of  the  promise  than  Abraham  himself  could  be. 
Wherefore,  confirming  himself  against  suggestions,  temptations," 
fleslily  reasonings,  and  giving  himself  up  wholly  unto  the  sove- 
reignty of  God,  he  proceeded  in  his  obedience. 

Howbeit,  our  apostle  makes  a  more  particular  discovery  of  the 
working  of  Abraham's  faith  under  this  trial  in  the  next  verse,  where 
we  shall  consider  it.     And  we  see  here,- — 

Ohs.  I.  That  in  great  and  inextricable  difficulties,  it  is  the  duty, 
wisdom,  and  nature  of  faith,  to  fix  itself  on  the  immense  properties 
of  the  divine  nature,  whereby  it  can  eftect  things  inconceivable  and 
incomprehensible. — So  was  it  in  this  case  of  Abraham.  See  Isa. 
xl  28-31. 

Ohs.  II.  God  may  justly  require  the  assent  and  confidence  of  faith 
unto  all  things  which  infinite  power  and  wisdom  can  effect,  though 
we  can  neither  see,  nor  understand,  nor  comprehend  the  way  whereby 
it  may  be  accomplished. — For  faith  being  placed  and  fixed  on  him 
as  God,  as  God  almighty  and  infinitely  wise,  it  is  our  duty  to  believe 
whatever  infinite  power  and  wisdom  can  extend  unto,  if  it  be  re- 
quired of  us  in  any  instance,  as  it  was  here  of  Abraham,  by  divine 
revelation.     See  Isa.  1.  10. 

Ohs.  III.  God's  dealings  with  his  church  sometimes  are  such,  as 
that  unless  we  shut  our  eyes  and  stop  our  ears  unto  all  objections 
and  temptations  against  his  promises,  opening  them  only  unto  divine 
sovereignty,  wisdom,  and  veracity,  we  can  never  abide  in  a  comfort- 
able course  of  obedience. — So  is  it  at  this  day,  wherein  all  the  whole 
state  of  things  in  the  world  consists  in  a  combination  against  the 
accomplishment  of  divine  promises  towards  the  church.  See  Ezek. 
xxxvii.  1,  2,  11-14. 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS.  Ho 

Obs.  lY.  This  is  the  glory  of  faith,  that  it  can  spiritually  compose 
the  soul  in  the  midst  of  all  storms  and  temptations,  under  darkups-; 
as  unto  events,  so  as  that  it  shall  in  a  due  manner  attend  unto  ail 
duties  of  worship  and  oL'edieuce,  so  as  to  sanctify  the  name  of  God 
in  them,  and  not  to  provoke  him  with  any  irregularities  of  mind  or 
actions;  as  once  it  fell  out  with  Moses. 

Obs.  V.  In  any  surprisal  with  seemingly  insuperable  difficulties, 
it  is  our  duty  immediately  to  set  faith  at  work;  not  to  consult  with 
flesh  and  blood,  nor  hearken  unto  carnal  reasonings  or  contrivances, 
which  will  but  entanfde  us  and  increase  our  distress. — So  did 
Abraham,  who  immediately,  upon  tlie  command  of  God,  applied 
himself  unto  his  duty.  In  such  cases,  whatever  arguings  or  reason- 
inofs  do  arise  in  our  minds  before  faith  hath  had  its  due  exercise  in 
resignation,  trust,  and  acquiescuncy  in  the  will  of  God,  are  pernicious 
unto  the  soul,  or  destructive  unto  its  comforts.  They  weaken  it, 
entangle  it,  and  make  it  unfit  to  do  or  suffer.  But  when  faith  hath 
had  its  work,  and  hath  brought  the  soul  unto  a  due  composure  in 
the  will  of  God,  it  may  take  a  sedate  consideration  of  all  rational 
means  of  relief  unto  its  advantage. 

Obs.  VI.  There  may  sometimes,  through  God's  providential  dis- 
posal of  all  things,  be  an  appearance  of  such  an  opposition  and  in- 
consistency between  his  commands  and  promises,  as  nothing  but 
faith  bowing  the  soul  unto  divine  sovereignty  can  reconcile,  Geo. 
xxxii.  8-12. 

These,  and  sundry  other  things  of  the  like  nature,  we  may  learn 
from  this  great  example  of  the  faith  of  the  father  of  the  faithful,  here 
proposed  unto  us:  all  which  deserve  to  be  handled  more  at  large 
than  the  nature  of  the  present  work  will  allow. 

The  especial  working  of  the  faith  of  Abraham  in  this  case  of  dis- 
tress, with  the  event  of  it,  is  declared,  verse  19. 

Ver.  19. — "  Accounting  that  God  [was]  able  to  raise  [him]  up 
even  from  the  dead;  from  whence  also  he  received  him  in  a  figure." 

1.  The  immediate  object  of  his  faith  in  general  was  the  power  ol 
God;  that  "  God  was  able."  2.  The  application  of  that  power  by 
faith,  was  unto  the  resurrection  of  the  dead;  "to  raise  him  from  the 
dead."  8.  The  manner  of  its  effectual  working  in  him;  it  was  in 
a  way  of  reasoning,  or  of  computing  one  thing  from  another.  4.  The 
event  hereof  was,  (1.)  The  reception  of  his  son  back  again  unto 
himself,  whom  he  had  offered  in  the  manner  before  described.  i,2.) 
The  manner  oi  it;  it  was  "in  a  figure."  Which  things  must  be 
explained. 

1.  [The  immediate  object  of  his  faith  was  the  power  of  God.]  But 
unto  the  right  understanding  of  this,  some  things  must  be  premised 
which  are  supposed  in  the  words;  as, — 


116  AN  EXroSlTlOX  OF  THE  [ClIAR  XT. 

(1.)  Abraham  firmly  believeJ,  not  only  the  immortality  of  the 
souls  of  men,  but  also  the  resurrection  from  the  dead.  Had  he 
not  done  so,  he  could  not  have  betaken  himself  unto  this  relief  in 
his  distress.  Other  thinG^s  he  misfht  have  thoufrlit  of,  wherein  God 
might  have  exerted  his  power;  but  he  could  not  believe  that  he 
would  do  it  in  that  which  itself  was  not  believed  by  him.  And  it 
is  in  vain  to  inquire  what  especial  revelation  Abraham  had  of  these 
things;  for  the  resurrection  from  the  dead,  which  includes  the 
other,  was  an  essential  })art  of  the  first  promise,  or  no  relief  is  ten- 
dered therein  against  tlie  curse,  which  was  a  return  unto  the  dust. 
And,— 

Obs.  I.  It  is  good  for  us  to  have  our  faith  firmly  l)uilt  on  the  fun- 
damental articles  of  religion,  such  as  these  are;  without  which  we 
cannot  act  it  on  particular  occasions  and  trials,  wherein  an  applica- 
tion is  made  of  such  fundamental  principles  unto  our  present  cases. 

(2.)  He  owned  the  omnipotency  of  God,  as  able  to  2:)roduce  in- 
conceivable effects.     He  did  not  limit  God,  as  they  did 

Avvaros   «    ■     ^]      wildcmess,  as  the  psalmist  at  large  describes 

Bio;.  '  ^  ^ 

their  unbelief,  Ps.  Ixxviii.  19,  20,  40,  41.  He  rested 
on  this,  that  the  power  of  God  could  extend  itself  unto  things  by 
him  past  finding  out  and  incomprehensible.  This  was  the  life  and 
soul  as  it  were  of  the  faith  of  Abraham;  he  believed  that  the  power 
of  God  was  infinitely  sufficient  to  secure  his  truth  and  veracity  in 
his  promises,  though  he  could  neither  conceive  nor  understand  the 
way  whereby  it  was  to  be  done.     And, — 

This  is  the  life  of  faith  at  present  in  all  that  truly  believe.  Every 
thing  in  the  world  seems  to  lie  cross  unto  the  accomplishment  of 
most  eminent  divine  promises,  and  wherein  the  church,  next  unto 
things  eternal,  is  most  eminently  concerned ;  but  yet  though  things 
are  very  dark  and  dreadful,  they  are  not  in  such  a  dismal  strait  as 
they  were  when  the  father  of  the  faithful  had  his  knife  at  the  breast 
of  him  on  whose  life  the  accomplishment  of  all  the  promises  did 
depend.  Yet  he  rested  in  the  power  of  God  to  secure  his  own 
veracity;  and  so  may  we  do  also  at  present.     Wherefore, — 

(3.)  Abraham  still  firmly  believed  the  accomplishment  of  the 
great  promise,  although  he  could  not  discern  the  way  whereby  it 
would  be  fulfilled.  Had  his  faith  failed  herein,  his  obedience  had 
been  needless  and  useless.  And  this  is  the  last  anchor  of  faith.  It 
cleaves  unto  and  rests  upon  the  truth  of  God  in  his  promises,  against 
all  objections,  temptations,  and  oppositions,  although  they  are  such 
as  reason  in  its  highest  exercise  can  neither  conflict  with  nor  con- 
quer. And  unto  this  end,  God,  who  permits  such  objections  to 
arise  against  it,  or  what  he  hath  promised,  yea,  disposeth  such  trials 
and  difficulties  unto  it,  as  shall  be  insuperable  unto  all  the  rational 
powers  of  our  souls,  givuth   tecurity  in   and  from  him?elf  alone 


VER.  17-19.]  EPISTLE  TO  THE  HEBREWS.  1  1  7 

against  them  all.  "  God  who  cannot  lie  hath  promised,"  Tit.  i.  2. 
And  in  further  confirmation  hereof  unto  us,  "he  sware  by  himself," 
Heb.  vi.  13.  And  that  faith  which  cannot  rest  in  God  himself, 
and  tlie  consideration  of  his  properties  engaged  for  the  accomplish- 
ment of  his  promises,  without  other  iielps  or  corroborating  testi- 
monies, yea,  against  all  conclusions  and  determinations  of  sense  and 
reason,  is  weak,  if  it  be  sincere,  Is:i.  1.  10. 

On  these  principles,  which  were  fixed  immovably  in  his  mind,  he, — 

2.  Reasoned  within  himself  as  unto  the  way  and  man- 
ner whereby  the  powei  of  God  would  make  good  his 
truth  in  the  accomplishment  of  the  promise:  "Accounting;"  that 
is,  computing,  reasonivg  in  himself  from  the  principles  of  faith 
that  were  fixed  in  his  mind.  God  making  a  covenant  with  him,  or 
taking  him  into  covenant  with  himself,  had  peculiarly  revealed  him- 
self unto  him  by  the  name  of  God  Almighty,  Gen.  xvii.  1.  This, 
therefore,  did  Abraham  pjrincipally  consider  in  all  his  walking  be- 
fore him.  And  now  he  thought  was  the  season  wherein  he  should 
see  an  instance  of  the  almighty  power  of  God.  How  this  would 
work  and  exert  itself,  as  yet  he  could  not  understand;  for  he  had 
no  reserve  in  his  mind  that  Isaac  should  not  die.  This,  therefore, 
on  the  aforesaid  principles,  first  presented  itself  unto  him,  that  if 
there  were  no  other  way,  yet  after  he  had  slain  him,  and  burnt  him 
to  ashes,  God  could  again  raise  him  from  the  dead. 

o.  The  manner  of  the  expression  declares  the  greatness  of  the 
matter  spoken  of,  in  his  apprehension :  "  Even  from  the 
dead."  It  is  not  said,  as  we  supply  it,  ''  to  raise  him  ^psJ'L^L.J'.^' 
up  from  the  dead,"  but  only,  "  to  raise  from  the  dead." 
The  resurrection  of  the  dead  is  that  which  is  proposed  as  the  object 
of  his  faith;  the  applicytion  of  it  unto  Isaac,  and  at  that  season,  is 
included  in  what  is  expressed.  This,  then,  is  that  which  he  reckoned 
upon  in  himself:  (1.)  That  God  was  able  to  raise  the  dead  in  gene- 
ral. (2.)  That  he  could  so  raise  up  Isaac  after  his  death ;  which  in 
]this  reasoning  he  supposed,  (o.)  That  after  this  resurrection,  if  it 
should  so  fall  out,  it  would  be  the  same  individual  person  that  was 
offered;  whereby  the  word  which  he  spake  unto  his  servants,  that 
he  and  the  lad  would  go  and  worship  and  come  again  to  them, 
Gen.  xxii.  5,  would  be  made  good. 

But  these  reasoninss  were  not  immediate  acts  of  faith,  as  unto 
the  object  of  them,  in  their  application  unto  Isaac,  but  effects  of  it. 
The  conclusions  he  made  were  true  and  right,  but  the  thing  itself, 
or  the  raising  of  Isaac  from  the  dead,  was  not  the  object  of  faith ;  for 
it  was  not  to  be,  and  nothing  but  what  is  true,  and  what  will  be 
eventually  true,  can  be  believed  with  faith  divine.  No  man  ever 
was  or  can  be  obliged  to  believe  that  to  be,  which  is  not;  or  tiiat 
that  shall  be,  which  shall  never  be.    Only,  whereas  there  was  nothing 


118  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

].ereln  that  was  inconsistent  with  any  divine  revelation,  he  did  so 
iar  assent  unto  the  possibility  of  this  event,  as  to  quiet  his  mind  in. 
the  work  and  duty  which  he  was  called  unto. 

It  is  evident,  therefore,  that  by  faith  he  devolved  the  whole  event 
of  things  on  the  sovereignty,  power,  and  truth  of  God;  and  in  his 
reasoning  thereon  thought  it  most  likely  that  God  would  raise  him 
from  the  dead. 

4.  Lastly,  The  event  of  things  is  expressetl,  answering  the  faith  of 
Abraham  absolutely,  and  his  reasonings  also,  in  a  figurative  com- 
pliance with  them:  "From  whence  also  he  received  him  in  a  figure." 

(1.)  The  promise  was  absolutely  secured;  Isaac  was  preserved 
alive,  that  in  him  his  seed  miglit  be  called. 

(2.)  Abraham's  obedience  was  fully  accomplished.     For  he  had 

parted  fully  with  Isaac;  he  was  no  more  his  than  if  he  had  been 

actually  dead;  whence  it  is  said  that  "he  received  him 

again."     He   was  made   to   be   God's  own,  to  belong 

unto  him  alone,  as  devoted;  and  God  gave  him  again  unto  Abraham. 

(3.)  Isaac  was  considered  in  the  state  of  the  dead, — that  is,  under 
the  command  of  God,  and  in  his  father's  determination;  so  as  that 
the  apostle  says  he  "  offered  him;"  and  therefore  it  is  said  that  he 
"  received  him"  from  that  state.  "  Whence  also:"  One 
expositor  conjectures  that  respect  is  Jiad  herein  unto 
Ahrahanis  first  receiving  of  Isaac  at  his  nativity  from  the  luomb  of 
Sarah,  which  tuas  as  dead;  than  which  nothing  can  be  more  re- 
mote from  the  sense  of  the  place,  unless  it  be  some  other  conjectures 
of  the  same  expositor  on  the  like  occasions. 

(4.)  But  wliereas  Isaac  did  not  die,  was  not  actually  dead,  he  is 
said  to  "receive  him"  from  that  state  only  "in  a  figure."  See  the  va- 
jious  translations  of  the  word  here  used  before.  Conjectures  have 
been  multiplied  about  the  meaning  of  this  word:  "in  a  figure,  a 
parable,  a  representation,  a  resemblance."  I  shall  not  trouble  the 
reader  with  them;  it  is  not  my  manner.  Nor  have  I  here  any  thing 
to  add  unto  what  was  first  fixed  on  by  the  most  judicious  Calvin, 
vvlio  hath  herein  been  followed  by  all  sober  expositors:  "  He  re- 
ceived him  as  from  the  dead,  in  a  figure  or  resemblance  of  the  resur- 
rection from  the  dead."  For  whereas  he  had  offered  him  up  in  faith, 
and  thereon  looked  on  him  as  dead,  resting  his  soul  in  the  power  of 
God  alone  to  raise  him  from  the  dead,  his  restoration,  or  giving  him 
unto  him  again,  had  a  complete  representation  of  the  resurrection  of 
the  dead  at  the  last  day. 

So  have  I  briefly  passed  through  this  great  instance  of  the  faith 
of  the  father  of  the  faithful,  with  some  considerations  of  the  conflicts 
which  he  had  with  temptations,  and  his  conquest  over  them.  And 
these  tilings,  I  confess,  require  a  more  full  search  into  and  contem- 
plation olj  if  the  nature  of  my  present  design  would  admit  of  it. 


VER.  i7-19.J  EPISTLE  TO  THE  HEBREWS.  119 

But  yet,  when  I  should  have  done  my  uttermost,  I  can  easily  discern 
how  short  I  should  fall,  not  only  of  discovering  the  depth  of  the 
treasures  of  divine  wisdom  herein,  but  also  of  the  workings  and  trans- 
actions of  faith  in  and  by  all  the  faculties  of  his  soul  in  Abraliam 
himself.  I  leave  them,  therefore,  as  objects  of  their  meditation  who 
have  more  skill  and  experience  in  these  divine  mysteries  than  I 
have  attained  unto.  Some  things  we  may  yet  observe  from  the 
whole;  as, — 

Obs.  II.  The  privileges  and  advantages  that  Abraham  obtained 
on  this  trial,  exercise,  and  victory  of  his  faith.  For,  1.  He  had 
hereon  the  most  illustrious  immediate  testimony  from  heaven  of  God's 
acceptance  and  approbation  of  him  that  ever  any  one  had  in  this 
world,  unless  it  were  Jesus  Christ  himself.  Gen.  xxii.  11,  12.  2.  The 
promise  was  solemnly  confirmed  unto  him  by  the  oath  of  God,  which 
gave  him  absolutely  infallible  security  that  there  was  no  reserved 
condition  in  it,  on  which,  its  accomplishment  was  suspended,  verses 
16-18.  3.  He  was  constituted  "heir  of  th  •  world,"  verses  17,  18; 
and,  4.  The  "  father  of  the  faithful."  And,  5.  An  end  was  put  unto 
all  his  trials  and  temptations.  After  t.a.s  lie  was  exercised  with  no 
more  difficulties,  but  walked  in  peace  unto  the  end  of  his  days. 
And  we  may  be  assured  that, — 

Obs.  III.  Faith  obtaining  the  victory  in  great  trials  (as  suffering 
for  the  truth),  and  carrying  us  through  difficult  duties  of  obedience, 
shall  have  a  reward  even  in  this  life,  in  many  unspeakable  spiritual 
privileges  and  advantages. 

This  one  instance  is  sufficient  in  itself  to  confirm  the  assertion  of 
the  apostle  and  his  whole  intention,  namely,  as  unto  the  power  and 
efficacy  of  faith  in  carrying  believers  through  all  difficulties  and  op- 
positions which  they  may  meet  withal  in  the  profession  of  the  gospel 
and  the  course  of  their  obedience.  For  if  we  consider  both  parts  of 
Abraham's  trial,  1.  As  unto  nature,  in  the  sacrificing  of  his  only  son, 
for  whose  sake  he  had  undergone  a  wearisome  pilgrimage;  2.  As 
unto  grace  and  faith  itself,  in  the  dread  of  the  command,  and  open 
appearance  of  the  defeatment  of  the  promise;  nothing  equal  to  it 
can  befall  us  in  our  profession. 

Obs.  IV.  This  example  was  peculiarly  cogent  unto  the  Hebrews, 
who  gloried  in  being  the  children  of  Abraham,  from  whom  they  de- 
rived all  their  privileges  and  advantages.  Wherefore  they  Avere 
justly  pressed  with  this  instance,  as  they  were  before  by  our  Saviour, 
when  he  told  them  that  "  if  they  were  the  children  of  Abraham, 
they  would  do  the  works  of  Abraham,"  John  viii.  39.  And  an  encou- 
ragement it  was  unto  them,  to  abide  in  that  faith  wherein  he  had 
had  such  glorious  success. 

Obs.  V.  We  may  also  consider,  that,  1.  If  we  are  children  of 
Abraham,  we  have  no  reason  to  expect  an  exemption  from  the  great- 


J  20  AN  EXPOSITION  OF  THE  [CHAP.  XL 

est  trials,  that  the  same  faith  which  was  in  him  is  able  to  conflict 
withal.  2.  We  have  no  reason  to  be  afraid  of  the  fiercest  and  severest 
trials  that  may  befall  us,  having  so  great  an  instance  that  faith  is 
able  to  carry  us  through  them  all  victoriously.  3.  Difficult  duties 
of  obedience  warranted  by  divine  command,  and  successes  of  faith 
under  trials,  shall  have  a  present  reward  in  this  life.  "  In  keeping 
thy  commandments  there  is  great  reward."  4.  Though  death  should 
seem  to  pass  on  any  of  the  promises  concerning  the  church,  yet  no- 
thing need  shake  our  faith,  whilst  we  can  believe  the  resurrection  of 
the  dead.     They  will  be  given  as  in  a  figure  of  it. 

Verse  20. 

HiSni  TTspi  [jjiXKoMTo^v  vjXoyriSiv  'isaax  rov    lazojZ  xai  rov  'Htfau. 

Ver.  20. — By  faith  Isaac  blessed  Jacob  and  Esau  con- 
cernino:  tliinirs  to  come. 

Isaac  was  a  holy  person,  who,  though  a  pilgrim,  yet,  as  far  as  ap- 
peareth,  spent  most  of  his  time  in  peace,  without  great  perils  and 
dangers.  Wherefore  there  is  less  spoken  of  him,  and  the  trials  of 
his  faith,  than  either  of  his  father  or  his  son.  Howbeit  there  is  no 
doubt  but  that  this  son  of  the  promise  led  his  life  in  the  faith  of  the 
promise ;  and  the  promiae  was  particularly  renewed  unto  him,  Gen. 
xxvi.  4. 

The  apostle  chooseth  to  instance  in  his  faith  with  respect  unto  the 
blessing  of  his  sons,  which  was  in  his  old  age,  and  was  the  most  emi- 
nent act  of  it,  because  of  the  conveyance  of  the  promise  unto  his 
seed  made  thereby. 

The  story  which  he  reports  is  recorded  Gen.  xxvii.  And  there 
is  none  in  the  Scripture  filled  with  more  intricacies  and  difficulties, 
as  unto  a  right  judgment  of  the  thing  related,  though  the  matter  of 
fact  be  clearly  and  distinctly  set  down. 

The  whole  represents  unto  us  divine  sovereignty,  wisdom,  and 
faithfulness,  working  effectually  through  the  frailties,  infirmities,  and 
sins  of  all  the  persons  concerned  in  the  matter.  It  was  taken  for 
granted  by  them  all,  that,  by  God's  institution  and  appointment,  the 
promise,  with  all  the  benefits  and  privileges  of  it,  was  to  be  conveyed 
by  paternal  benediction  unto  one  of  the  sons.  Hereon  there  had 
been  sundry  indications  of  the  mind  of  God,  as  unto  the  person  to 
whom  it  was  to  be  communicated.  There  was  so  in  the  answer  of 
God  unto  Rehekah,  when  the  children  strove  in  her  womb,  when  he 
said  unto  her,  "  The  elder  shall  serve  the  younger,"  Gen.  xxv.  23. 
And  an  immediate  indication  hereof  was  given  in  their  birth,  wherein 
Jacob  laid  hold  on  the  heel  of  Esau,  as  being  to  supplant  him,  verse 
26.  It  was  further  manifest  when  they  grew  up,  partly  by  the  pro- 
faneness  of  Esau,  evidenced  in  marrying  evil  and  idolatrous  wives; 


VEU.  20.]  EPISTLE  TO  THE  HEBREWS.  121 

and  parti}'  in  liis  selling  liis  birthright  for  a  mess  of  pottage,  verses 
S2-3-i.  Yet  did  not  all  this  prevent  the  miscarriages  of  them  all  in 
the  communication  and  obtaining  this  blessing;  namely,  of  Isaac, 
Rebekah,  and  Jacob.     For, — ■ 

1.  Whatever  may  be  spoken  in  excuse  of  Isaac,  it  is  certain  he 
failed  greatly  in  two  things:  (1.)  In  his  inordinate  love  unto  Esau, 
whom  he  could  not  but  know  to  be  a  profane  person,  and  that  on 
so  slight  an  account  as  eating  of  his  venison,  Gen.  xxv.  28.  (2.)  In 
that  he  had  not  sufficiently  inquired  into  the  mind  of  God  in  the 
oracle  that  his  wife  received  concerning  their  sons.  There  is  no 
question  on  the  one  hand,  but  that  he  knew  of  it;  nor  on  the  other, 
that  he  did  not  understand  it.  For  if  the  holy  man  had  known 
that  it  was  the  determinate  will  of  God,  he  would  not  have  contra- 
dicted it.  But  this  arose  from  want  of  diligent  inquiry  by  prayer 
into  the  mind  of  God. 

2.  As  for  Rebekah,  there  is  no  doubt  but  that  she  was  infallibly 
certain  that  it  was  the  mind  and  will  of  God  that  Jacob  should  have 
the  blessing.  So  far  she  had  a  sufficient  ground  of  faith.  But  her 
contrivance  for  the  obtaining  of  it,  when  she  ought  to  have  com- 
mitted the  event  unto  the  providence  of  God,  whose  word  was 
engaged  for  it,  cannot  be  approved;  nor  is  what  she  did  to  be  made 
an  example  for  imitation. 

3.  Jacob  also  had,  no  doubt,  sufficient  evidence  that  the  birth- 
right was  conveyed  unto  him;  yet  although  he  followed  his  mother's 
instructions,  and  obeyed  her  commands  in  what  he  did,  his  miscar- 
riages in  getting  the  conveyance  of  it  by  his  father's  blessing,  which 
were  not  a  few,  are  not  to  be  excused. 

But  under  all  these  mistakes  and  miscarriages  we  may  observe 
two  things: — 

1.  That  true  faith  acted  itself  in  all  the  persons  concerned.  The 
faith  of  Isaac  was  true  and  right  in  this,  that  the  promise  was  sure 
to  his  seed  by  virtue  of  the  covenant,  and  that  he  was  instrument- 
ally,  in  the  way  of  external  evidence,  to  convey  it  by  his  solemn 
benediction.  The  lirst  was  express  in  the  covenant:  the  other  he 
had  by  immediate  revelation  and  inspiration;  for  his  blessing  was  a 
"  prophecy  of  things  to  come,"  as  it  is  in  the  text.  But  he  missed 
it  in  the  application  of  it  unto  the  object  in  his  own  intention, 
though  in  matter  of  fact,  by  the  divine  disposal  of  circumstances,  he 
was  in  the  right.  This  mistake  hindered  not  but  that  he  blessed 
Jacob  in  faith. 

One  expositor,  who  abounds  in  conjectures,  and  is  as  unliappy  in 
them  as  any  man  well  can  be,  would  have  it  that  the  blessing  of 
Jacob  in  faith  doth  not  belong,  or  is  not  to  be  ascribed  unto  that 
solemn  blessing  which  he  pronounced  upon  him  when  he  mistook 
the  person,  supposing  him  to  be  Esau,  Gen.  xxvii.  27-29,  but  unto 


122  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

wliat  he  said  afterwards  concerning  him  unto  Esau,  verse  oo,  "  I 
have  blessed  him,  and  he  shall  be  blessed;"  than  which  nothing  can 
be  more  remote  from  the  mind  of  the  Holy  Ghost.  For  in  these 
words  to  Esau  he  directly  affirms  that  he  had  blessed  him,  and  now 
only  declares  the  consequent  of  it,  namely,  that  he  should  enjoy  the 
blessing, — "  He  shall  be  blessed."  Now  this  hath  respect  unto  that 
former  blessing;  which  was  therefore  in  faith,  notwithstanding  the 
previous  mistake  of  the  person,  which  he  now  understood,  by  what 
he  had  done,  as  being  under  the  immediate  conduct  of  the  Sj)irit 
of  God. 

So  did  true  faith  act  itself  both  in  Rebekah  and  Jacob,  and  they 
were  in  the  right,  from  divine  revelation,  that  the  pi'omises  did 
belong  to  Jacob.  Howbeit  they  variously  miscarried  in  the  way 
they  took  for  obtaining  a  pledge  of  it  iu  the  paternal  benediction. 

Wherefore  it  cannot  be  denied  but  that  sometimes,  when  true 
faith  is  rightly  fixed  on  divine  promises,  those  in  whom  it  is,  and 
who  truly  believe,  may,  through  darkness,  infirmities,  and  temp- 
tations, put  themselves  on  irregular  ways  for  the  accomplishment 
of  them.  And  as  in  these  ways  they  may  fail  and  miscarry,  unto 
the  scandal  of  relioion  and  a  dantjjerons  concussion  of  their  own 
faith ;  so  if  they  do  succeed  in  such  ways,  as  Jacob  did,  yet  are  not 
their  ways  accepted  or  approved  of  God,  as  they  will  quickly  under- 
stand. But  although  these  mistakes  may  be  such  as  to  vitiate 
their  works,  and  render  them  unacceptable  unto  God,  yet  shall  they 
not  condemn  their  persons  in  the  sight  of  God,  neither  here  noi 
hereafter. 

Whereas,  therefore,  there  yet  remain  many  promises  to  be  accom- 
plished concerning  the  churcb,  and  its  state  or  condtiion  in  this 
world;  as  it  is  our  duty  firmly  to  believe  them,  so  it  is  our  wisdom, 
not,  upon  any  temptations,  provocations,  or  advantages,  to  attempt 
their  accomplishment  in  any  unwarrantable  way  and  undertaking. 

2.  We  may  see  herein  the  infinite  purity  of  the  divine  will, 
effectually  accomplishing  its  own  purposes  and  designs  through  the 
failings  and  miscarriages  of  men,  without  the  least  mixture  with  or 
approbation  of  their  iniquities  or  miscarriages.  So  did  God  accom- 
plish his  purjDose  and  promise  unto  Jacob,  by  ordering  the  outward 
circumstances  of  the  irregular  actings  of  him  and  his  mother  unto 
his  own  blessed  ends.  And  although  he  neither  commanded  nor 
approved  of  these  irregularities  in  them,  yet  whereas  there  was  true 
faith  in  the  persons  themselves,  though  misguided  as  unto  some 
outward  actions;  and  that  acted,  as  they  judged,  in  compliance  with 
his  will,  without  the  least  design  of  injury  unto  any  others  (for  they 
aimed  at  nothing  but  wdiat  was  their  own  by  his  grant  and  dona- 
tion); he  accepted  their  persons,  pardoned  their  sins,  and  effected 
the  matter  accordins  to  their  desire. 


VER.  20.]  EPISTLE  TO  THE  HEBREWS.  123 

And  we  may  yet  observe, — 

Ohs.  That  the  failure,  error,  or  mistake  of  any  one  leading  'per- 
son, with  respect  unto  divine  promises  and  their  accomplishment, 
may  be  of  dangerous  consequence  unto  others; — as  here  the  failing 
of  Isaac  was  the  occasion  of  casting  Jacob  and  Rebekah  into  all 
their  irregularities. 

These  things  being  premised,  as  unto  the  story  which  respect  is 
here  had  unto,  the  words  themselves  may  be  briefly  opened.  And 
there  are  three  things  in  them:  1.  What  is  ascribed  unto  Isaac; 
namely,  that  "he  blessed  his  sons."  2.  How  he  did  it;  and  that  was, 
"  by  faith."  8.  What  was  the  subject-matter  of  his  blessing ;  and  that 
was,  "  things  to  come." 

1.  He   blessed   them.     Those  patriarchal  blessings   were  partly 
euctical,  or  prayers;  partly  prophetical,  or  predictions.  . 
And  the  matter  of  them  was  the  promise  made  unto 

them,  with  what  was  contained  in  them,  and  nothing  else.  They 
dill  not  pray  for,  they  could  not  foretell,  any  thing  but  what  God 
had  promised.  They  were  authoritative  applications  of  God's  pro- 
mises unto  the  persons  unto  whom  they  did  belong,  for  the  confir- 
mation of  their  faith. 

So  far  as  they  were  merely  euctical,  or  consisted  in  solemn  prayer, 
they  were  an  effect  and  duty  of  the  ordinary  parental  ministrij,  and 
as  such  ought  to  be  used  by  all  parents.  Not  as  some,  by  the  trifling 
custom  of  daily  asking  and  giving  blessing,  whilst  perhaps  a  curse 
is  entailed  on  families  by  wretched  examples;  but  by  solt^mn  reite- 
rated prayer  unto  that  purpose.  But  there  were  two  things  extra- 
ordinary in  them:  (1.)  A  certain  determination  of  the  promise 
unto  particular  persons,  as  was  here  done  by  Isaac;  which  falls  not 
within  the  compass  of  the  ordinary  paternal  ministry.  We  may 
fail  in  our  most  earnest  desires  and  sincere  endeavours  for  the  com- 
munication of  the  promise  unto  this  or  that  child.  (2.)  Prediction 
of  particular  future  events,  falling  within  the  compass  and  verge  of 
the  promise.  So  was  it  in  the  solemn  blessings  ol  I^auc,  Jacob,  and 
Moses.  Herein  were  they  acted  by  a  spirit  of  prophecy  and  imme- 
diate revelation. 

2.  Thus  he  blessed  his  sons;  and  he  did  it  "by  faith."     But  yet 
there  is  a  difficulty  that  ariseth  on  both  hands,  from  the        ^,  ^^^ 
one  blessing  and  the  other.     For  the  blessing  of  Jacob 

was  from  immediate  inspiration,  and  not  intended  by  Isaac  to  be 
applied  unto  Jacob ;  both  which  considerations  seem  to  exclude  his 
faith  from  any  interest  in  this  benediction.  And  the  blessing  of 
Esau  related  only  unto  temporal  things,  and  that  not  with  respect 
unto  any  especial  promise. 

I  answer.  That  as  unto  the  first,  or  the  blessing  of  Jacob, 
(1.)  Tliere  was  a  proper  object  of  his  faith,  which  it  was  fixed  on, 


124  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

namely,  the  promise  of  the  covenant,  that  God  would  be  a  God  to 
h'un  and  his  seed,  and  that  iu  his  seed  all  tlie  nations  of  tiie  earth 
should  be  blessed.  Herein  was  liis  faith  exercised  in  his  blessinar 
of  Jacob;  which  was  no  way  impeded  by  liis  mistake  of  the  person. 
Faith  was  acted  by  the  promise,  and  was  guided  as  to  its  object  by 
God's  providence.  (2.)  Immediate  inspiration  doth  no  way  hinder 
the  actings  of  faith  on  preceding  revelations.  He  had  the  warrant 
of  the  word  of  God  before  revealed  for  the  ground  of  his  faith,  and 
his  immediate  inspiration  guided  him  to  act  according  unto  it. 
And,  (S.)  As  for  the  blessing  of  Esau,  although  it  respected  only 
temporal  things,  yet  he  gave  it  him  in  faith  also,  in  that  it  was  the 
fruit  of  his  prayer  for  liim,  and  contained  predictions  which  he  had 
received  by  divine  revelation. 

8.  The  subject-matter  of  both  these  blessings  were  things  to  come; 
that  is,  thincTS  that  were  not  vet,  nor  vet  to  liave  their 

nipi  uiXXovTuii.  T    1  -n  1  rill 

present  accomphslmient.  for  that  part  oi  the  bless- 
ing of  Jacob,  that  lie  should  be  lord  of  his  brethren,  as  it  is  ex- 
pressed iu  the  blessing  of  Esau,  "  Thou  shalt  serve  thy  brother," 
was  not  fulfilled  iu  their  days,  there  being  a  great  appearance  of 
the  contrary.  Wherefore  the  things  contained  in  these  blessings, 
absolutely  considered,  were  future,  and  yet  for  to  come,  in  the  days 
of,  and  among  their  posterity. 

Now,  the  blessing  of  Jacob  did  not  contain  only  a  better  portion 
in  this  world  than  that  of  Esau,  as  Grotius  would  have  it;  nor  had 
there  been  any  need  of  so  great  a  contest  about  the  difference  be- 
tween the  land  of  Canaan  and  that  of  Edom,  but  as  it  did  comprise 
also  the  numerous  posterity  of  Jacob,  their  quiet  habitation,  power 
and  dominion  iu  the  land  of  Canaan :  so  the  principal  subject  of  it 
was  the  enclosure  of  the  church,  the  confinement  of  the  covenant, 
and  the  enjoyment  of  the  promise  of  the  blessed  Seed  unto  him  and 
his  offspring.  And  it  was  the  contempt  hereof,  and  not  of  a  double 
portion  of  earthly  things,  for  which  Esau  is  stigmatized  as  a  "  pro- 
fane person." 

Verse  21. 

Tllsni  'laxwS  avoOvrjsxuv  sxaarov  ruv  v'luv  'Iwffj^p  ixt'ko'yrtCt,  xai  'Tcpost- 
r.uvi^ai'j  i'zi  rh  aapov  rrjg  paZdov  ahrou. 

* hvudv'/iax.uv,  "moriens,"  "moriturus,"  "cum  moreretur;"  "  when  he  drew  nigh 
to  death," — the  present  tense;  that  which  wa--  then  in  the  next  dispo-ition  unto 
the  actu.il  death  that  shortly  ensued;  probal)iy  a  few  days  before  his  death. 

"Ex.«t(rTOi/,  "  singulos  filiorum,"  for  ey.oiTipou  or  oipt,(pu,  "each"  or  "  hotli." 
"Utrunique."  Svr.,  "'D  '.??,  "every  one."  "Both  the  sons  of  Joseph"  dis- 
tinctly. 

'Ew!  TO  ei>cpov  TJjf  px^oov  uvtov.  VuIe^.  Lat.,  "  et  adoravit  fastigium  virgae 
ejus,"  "  he  adored  the  top  of  his  rod."  Leaving  out  the  preposition  iTri,  "  on," 
it  corrupts  the  sense,  and  forceth  the  meaning  of  the  words  to  be,  of  Joseph's 


VER.  21.]  EPISTLE  TO  THE  HEBREWS.  125 

rod;  whence  a  vain  and  foolish  opinion  hath  been  fancied  about  adoring  or  wor- 
shipping of  creatures, — as  remote  from  the  sense  of  this  place  as  from  truth. 
The  Syriac  properl}',  "Tf "  '^^1  '?  "'?.?],  "  he  bowed"  (or  "adoi-ed")  "  on  the  top 
of  hii  own  staff."     Beza  suuplies  "  innixus,"  which  we  render  "leaning."' 

Ve?\  21. — By  faith  Jacob,  when  he  was  dying,  blessed 
both  the  sons  of  Joseph,  [each  of  them,^  and  wor- 
shipped, [leaning^  on  the  top  of  his  staff. 

Tliere  are  two  things  mentioned  in  the  words:  1.  That  "Jacob 
blessed  the  sons  of  Joseph."  2.  That  he  "  worsliipped,  leaning  on 
the  top  of  his  staff."  But  they  did  not  fall  out  in  the  order  whereiu 
they  are  here  expressed.  The  latter  of  them  is  recorded  before  the 
former,  Gen.  xlvii.  o\,  "And  Israel  bowed  himself  upon  the  bed's 
head."  To  which  is  added,  that  after  these  things  Joseph  brought 
his  children  unto  him,  cliap.  xlviii.  1. 

From  chap,  xlvii.  29  unto  the  end  of  the  Book  of  Gene.sis,  an 
account  is  given  ns  of  the  dying  of  Jacob,  and  what  he  did  iu  order 
thereunto, — as  the  apostle  expresseth  it,  "  when  he  was  , 
dying."  What  space  of  time,  or  how  many  days  it  took 
up,  is  uncertain;  probably  not  many.  The  first  thing  he  did  in 
Older  hereunto,  was  to  send  for  his  son  Joseph,  to  give  him  charge 
concerning  his  burial  in  the  land  of  Canaan;  which  was  an  act  and 
duty  of  faith  with  respect  unto  the  promise,  verses  29-ol.  This 
being  done,  it  is  said  that  "  Israel  bowed  himself  upon  the  bed's 
head;"  that  is,  he  bowed  himself,  and  worshipped  God.  This  is 
but  once  mentioned  in  the  whole  story;  but  an  intimation  is  given 
therein  of  what  Jacob  did  on  the  like  occasions,  especially  in  all 
the  passages  of  his  dying  acts  and  words.  When  he  had  spoken  or 
done  any  thing,  his  way  was  to  retire  immediately  unto  God  with 
acknowledgment  of  his  mercy,  and  requests  of  more  grace. 

And  such,  indeed,  is  the  frame  and  carriage  of  holy  men  in  their 
dying  seasons.  For  as  they  have  occasion  to  attend  unto  other 
things  sometimes,  so  on  all  advantages  they  bow  down  their  souls 
and  bodies  so  far  as  they  are  able,  in  acts  of  faith,  j)rayer,  and 
thankfulness. 

First,  T\\Q person  here  whose  faith  is  instanced  in  is  Jacob;  but 
there  is  some  difficulty  in  the  choice  of  the  particular  act 

,  ,    .    ,        ,  11  1  •  •  •  la.y.caZ. 

or  duty  which  the  apostle  cliooseth  to  give  instance  m. 

'  ExPOSiTTON. — In  regnrd  to  the  discrepancy  hetween  the  meaning  of  the 
Ma^oretic  text  and  the  LXX.  translation  of  the  Hebrew  passage,  see  vol.  i.  of 
thii;  Exposition,  pp.  116, 117.  Ebrard  supposes  the  aposile  quoted  the  words,  not 
so  much  as  illustrative  of  the  faith  of  Jacob  in  praying  at;  his  lieath,  as  in  order  to 
call  to  the  minds  of  his  readers,  who  were  familiar  with  the  Pentateuch,  the  con- 
te.rt,  in  which  Jacob  gives  orders  to  carry  his  bones  to  Canaan;  an(l  hence  the 
natural  transition  to  the  analogous  command  of  Joseph  meniioned  in  verse  22. 
—Ed 


126  AX  EXPOSITION  OF  THE  [CIIAP.  XL 

For  Jacob,  as  he  al)OunJeJ  in  trials  and  temptations  above  all  the 
other  patriarchs,  80  he  gave  sundry  illu.striou.s  testimonies  of  his  faith, 
seeming  to  be  of  greater  evidence  than  this  of  blessing  the  sons  of 
Joseph.  Especially,  that  was  .so  which  is  recorded  by  the  Holy 
Spirit  in  Hos.  xii.  3,  4,  "  By  his  strength  he  had  power  with  God : 
yea,  he  had  power  over  the  Angel,  and  prevailed :  lie  wept,  and  made 
supi)lication  unto  him:  he  found  him  in  Beth-el,  and  there  he  spake 
with  us/'  In  comparison  hereof  this  act  of  blessing  the  sous  of 
Joseph  is  of  an  inferior  consideration. 

This  is  the  only  difficulty  of  this  place;  which  yet  by  expositors 
is  taken  no  notice  of.  But  if  we  look  into  the  thing  itself,  we  shall 
find  that  it  was  divine  wisdom  in  the  apostle  whereby  he  fixed  on 
this  instance  of  the  faith  of  Jacob.  For  in  his  blessing  of  the  sons 
of  Joseph,  the  good  man  being  near  to  death,  he  makes  a  recapitu- 
lation of  all  the  principal  concernments  of  his  life,  as  it  was  a  life  of 
faith;  and  we  shall  therefore  consider  some  of  those  circumstances, 
which  manifest  how  pioper  this  instance  was  unto  the  purpose  of 
the  apostle. 

1.  It  was  the  exercise  of  his  faith  in  his  old  age;  and  not  only  so, 
but  then  when  he  had  a  certain  prospect  of  the  sudden  approach  of 
his  death,  Gen.  xlvii.  29,  xlviii.  21.  We  have  therefore  herein  a 
testimony,  that  notwithstanding  all  the  trials  and  conflicts  which 
he  had  met  withal,  with  the  weaknesses  and  disconsolations  of  old 
age,  he  abode  firm  in  faith,  and  vigorous  in  the  exercise  of  it.  His 
natural  decay  did  not  cause  any  abatement  in  his  spiritual  strength. 

2.  In  this  blessing  of  Joseph  and  his  sons  he  did  solemnly  re- 
cognise, plead,  and  assert  the  covenant  'made  with  Abraham:  "  God, 
before  whom  my  fathers  Abraham  and  Isaac  did  Avalk,"  Gen.  xlviii. 
15;  that  is,  with  whom  God  made  the  everlasting  covenant,  and  who 
walked  therein  before  him  all  their  days.  This  is  the  life  of  faith, 
namely,  to  lay  hold  on  the  covenant;  which  he  did  herein  expressly. 

'S.  As  he  made  a  solemn  achnoidedgment  of  all  spiritual  mercies 
by  virtue  of  the  covenant,  so  he  added  thereunto  that  of  all  temporal 
mercies  also:  "'The  God  which  fed  me  all  my  life  long  unto  this 
day."  It  was  a  work  of  faith,  to  retain  a  precious,  thankful  remem- 
brance of  divine  providence,  in  a  constant  provision  of  all  needful 
temporal  supplies,  from  first  to  last,  during  the  whole  course  of  his 
life. 

4.  He  reflects  on  all  the  hazards,  trials,  and  evils  that  befell  him, 
and  the  exercise  of  his  faith  in  them  all:  "  Redeemed  me  from  all 
evil."  Now  all  his  dangers  are  past,  all  his  evils  conquered,  all 
his  fears  removed,  he  retains  by  faith  a  sense  of  the  goodness  and 
kindness  of  God  in  rescuing  him  out  of  them  alL 

5.  In  particular,  he  remembers  the  acting  of  his  faith  in  the 
matter  recorded  by  Hosea,  before  mentioned,  and  therein  of  his  faith 


VER.  21.]  EPISTLE  TO  THE  HEBREWS.  1-27 

in  the  Son  of  God  in  an  especial  manner,  as  he  was  the  Angel  of  the 
covenant,  the  Angel  the  Redeemer:  "The  Angel,"  saith  he,  "that 
redeemed  me  from  all  evil,  bless  the  lads,"  That  iiy  this  Angel,  the 
person  of  the  Son  of  God,  as  he  was  to  be  the  Messenger  of  the 
covenant,  and  the  Redeemer  of  the  church,  is  intended,  I  have  proved 
elsewhere,  and  it  was  the  sense  of  all  the  ancient  writers  of  the 
church;  however,  some  of  the  Roman  church  would  abuse  this  testi- 
mony to  give  countenance  unto  the  invocation  of  angels, — which  is 
little  less  than  blasphemy.  Wherefore,  in  the  recognition  hereof 
did  faith  most  eminently  act  itself. 

6.  The  discerning  of  the  sons  of  Joseph  one  from  the  other  when 
he  was  blind  ;  the  disposal  of  his  hands,  his  right  hand  unto  the 
head  of  Ephraira,  and  his  left  unto  the  head  of  Manasseh,  contrary 
to  the  desire  of  their  father;  and -the  proposal  of  them  unto  him; 
with  the  prediction  of  their  future  condition  many  ages  after;  were 
all  evidences  of  the  especial  presence  of  God  with  him,  and  conse- 
quently of  his  own  faith  in  God. 

7.  There  were  other  circumstances  also  that  rendered  this  bene- 
diction of  Jacob  an  eminent  act  of  ifiith:  as,  (1.)  That  he  laid  the 
foundation  of  it  in  an  especial  revelation.  Gen,  xlviii.  3:  "And  Jacob 
said  unto  Joseph,  God  Almighty"  (God  in  covenant  with  me)  "ap- 
peared unto  me  at  Luz  in  the  land  of  Canaan,  and  blessed  me,"  etc. 
(2.)  That  he  did  solemnly,  by  divine  warrant,  adopt  Ephraim  and 
Manasseh  to  be  his  children ;  whereby  they  became  to  have  the  in- 
terest of  distinct  tribes  in  Israel,  verse  5,  And  hereby  (3,)  He  gave 
the  right  of  the  birthright,  as  unto  a  double  portion,  forfeited  by 
Reuben,  unto  Joseph,  (4.)  He  remembers  the  kindness  of  God  in 
this,  that  whereas  his  beloved  wife  Rachel  died  immaturely  of  her 
second  son,  verse  7,  yet  God  would  give  him  a  numerous  posterity 
by  her, — the  thing  which  both  he  and  she  so  greatly  desired. 

On  all  these  considerations,  it  is  evident  that  the  apostle  for  great 
and  weighty  reasons  fixed  on  this  instance  of  faith  in  Jacob,  that  he 
'*  blessed  both  the  sons  of  Josieph."     And  we  may  see,  that, — 

Obs.  I,  It  is  an  eminent  mercy,  when  faith  not  only  holds  out 
unto  the  end,  but  waxeth  strong  towards  the  last  conflict  with  death , 
as  it  was  with  Jacob. 

Obs.  II,  It  is  so  also,  to  be  able  by  faith,  in  the  close  of  our  pil- 
grimage, to  recapitulate  all  the  passages  of  our  lives,  in  mercies, 
trials,  afflictions,  so  as  to  give  glory  to  God  with  respect  unto  them 
all;  as  Jacob  did  in  this  place. 

Obs.  III.  That  which  enlivens  and  encourageth  faith  as  unto  all 
other  things,  is  a  peculiar  respect  unto  the  Angel  the  Redeemer,  by 
whom  all  grace  and  mercy  are  communicated  unto  us. 

Obs.  IV.  It  is  our  duty  so  to  live  in  the  constant  exercise  of  faith, 
as  that  we  may  be  ready  and  strong  in  it  when  we  are  dying. 

VOL,.   XVI.— 9 


128  AX  EXPOSITION  OF  t;:k  [chap.  xi. 

Ohs.  V,  Though  we  sliouM  die  (iaily,  yet  tlieru  is  <a  peculiar  dying 
season,  wiien  death  is  in  its  near  approach,  which  requires  pecuUar 
actings  of  faith. 

Secondly,  The  latter  clause  of  the  words,  or  the  other  instance  ofthe 
faith  of  Jacob,  that  "  he  worshipped,  leaning  on  the  top  of  his  staff," 
hath  a  peculiar  difficulty  in  it,  from  a  difference  between  the  words  of 
the  apostle  and  those  of  Moses  concerning  the  same  thing.  The  words 
in  Moses  are,  n:3?3n  L"XT^i?  ^sib'^  ^nrii^'1;  that  is,  "And  Israel  bowed 
hinisnlf  upon  the  bed's  head."  This  the  Septuagint  renders  by,  Ka/ 
'7:potriz{jvr](riv  'l(!pa,7jX  siri  to  cixpov  ryjg  pdQdov  aurov, — "  And  Israel  wor- 
shi[)ped  on  the  top  of  his  rod."  The  Vulgar  Latin  in  that  place 
foUoweth  the  oiiginal,  "  Adoravit  Israel  Deura  conversus  ad  lectuli 
caput;'" — "And  Israel  worshipped  God,  turning  to  the  head  of  the 
bed."  The  apostle  in  this  place  makes  use  of  the  words  as  they  are 
in  the  translation  of  the  LXX. ;  and  the  difficulty  is  increased  by 
the  Yulgar  translation  in  this  place,  which  leaving  out  the  preposi- 
tion £C7/,  renders  the  words,  "And  he  adored  the  top  of  his  staff,"  or 
"  rod ;"  tiiat  is,  say  some,  the  sceptre  of  Joseph.  This  verbal  differ- 
ence is  sufficiently  belaboured  by  critical  expositors  of  all  sorts:  I 
shall  give  a  brief  account  of  my  thoughts  concerning  it. 

1.  The  words  of  Moses  are  the  close  of  the  47th  chapter  of  Genesis, 
"And  Israel  bowed  himself  upon  the  head  of  the  bed."  Whereas 
tliis  may  denote  only  a  natural  action  of  the  old  man,  who  having 
sat  up  to  confer  with  his  son  Joseph,  being  infirm  and  weary,  when 
he  had  finished  his  discourse,  and  taken  the  oath  of  his  son,  he 
"bowed  himself  unto  the  head  ofthe  bed."  But  the  Vulgar  Latin 
hath  well  supplied,  "God," — he  "adored  God  towards  the  bed's 
head;"  that  is,  by  bowing  down  unto  him.  And  so  '"^IQ^f'?  is  most 
frequently  used  to  express  an  act  of  divine  adoration;  and  that  it 
was  such  is  here  declared  by  the  apostle. 

2.  That  Jacob  worshipped  the  top  of  Joseph's  staff  or  sceptre, 
which  he  carried  as  an  ensign  of  his  authority  and  power,  is  rejected 
by  all  sober  expositors.  It  hath,  indeed,  a  double  countenance  given 
unto  it  in  the  Vulgar  translation:  (1.)  By  the  omission  of  the  pre- 
position £x/,  "  on"  or  "  upon,"  which  must  include  '  leaning  on,'  or 
some  word  of  the  same  importance;  and,  (2.)  By  rendering  avrou 
by  "ejus,"  and  referring  it  to  Joseph;  whereas  it  is  often  used  for 
iauTOj,  or  reciprocally,  "his  own;"  which  must  be  here  supposed,  or 
it  answers  not  the  original.  And  as  for  any  worship  of  Jacob  per- 
formed unto  Joseph,  it  is  most  remote  from  the  text.  For  not  only 
at  that  instant  had  Joseph  put  his  hand  under  his  father's  thigh, 
and  sworn  unto  him,  wherein  he  acknowledged  his  superiority,  but 
also  a  little  after  "  he  bowed  himself"  unto  him  "  with  his  face  to 
the  earth,"  Gen.  xlviii,  12. 

S.   The  apostle   doth  not  in  this  epistle  tie   himself  unto   the 


VER.  21.]  EPISTLE  TO  THE  HEBRF.V/S.  129 

express  words  of  the  origiiKil  text  in  Lis  allegations  out  of  the  Old 
Testament,  but  only  gives  the  certain  sense  and  meaning  of  the 
Holy  Ghost  in  them. 

4.  The  word  in  the  original  is  '^^>'p,  which  may  have  a  different 
pronunciation  by  a  different  supply  of  vowels;  and  so  a  different 
signification.  If  we  read  it  "  mittah,"  it  signifies  a  "  bed,"  as  we 
render  it  in  Gene.sis;  if  we  read  it  "  matteh,"  it  signifies  a  "  stafi'" 
or  a  "rod,"  on  wliich  a  man  may  lean;  both  from  the  same  verb, 
•^9^,  to  "extend,"  to  "incline."  And  hence  doth  the  ditlerence 
arise.     And  we  may  observe  concerning  it, — • 

(1.)  It  is  certain  that  in  the  days  of  Jerome  the  Hebrew  reading 
was  unquestionably  "  mittah,"  a  "  bed,"  as  it  is  now ;  for  he  blames 
the  LXX.  for  misinterpreting  the  word.     Qusest.  Hebr. 

(2.)  Hereon  some  say,  that  the  translation  of  the  LXX.  being  in 
common  use  among  the  Jews  in  all  their  dispersions,  and  even  in 
Judea  itself,  the  apostle  freely  followed  it,  in  compliance  with  them, 
there  being  nothing  in  it  discrepant  from  the  truth  as  to  the  sub- 
stance of  it.  What  is  my  judgment  of  this  conjecture,  I  have 
elsewhere  declared. 

(3.)  Others,  say,  the  apostle  makes  use  of  this  variety  in  expres- 
sion to  represent  tlie  entire  posture  and  action  of  Jacob  in  this 
adoration.  For  whereas  he  was  very  weak  and  infirm,  being  near 
the  time  of  his  death,  (which  is  observed  in  the  story,)  upon  the 
coming  of  Joseph  to  him  he  sat  upon  the  side  of  his  bed,  with  his 
staff  in  his  band ;  a  posture  which  he  may  be  easily  conceived  to  be 
in.  At  the  end  of  his  discourse  with  him,  addressing  himself  unto 
the  solemn  adoration  of  God,  he  so  bowed  towards  the  bed's  head 
as  that  he  supported  himself  with  his  staff,  to  preserve  himself  in  a 
posture  of  reverence  for  his  divine  meditation.     Wherefore, — 

(4.)  Although  I  will  not  contend  that  the  word  in  that  place  hath 
a  double  signification,  of  a  "bed"  and  a  "staff,"  yet  this  is  the  true 
solution  of  this  difficulty.  The  apostle  did  not  design  a  precise  trans- 
lation of  the  words  of  Moses,  but  intended  only  to  express  the  same 
thing.  And  whereas  that  was  undoubtedly  the  posture  of  Jacob  in 
the  worshipping  of  God  which  we  have  declared,  the  apostle  useth 
his  liberty  in  expressing  it  by  his  "  leaning  on  his  staff."  For  that 
he  did  both,  namely,  "  bow  towards  the  head  of  the  bed,"  and  at 
the  same  time  "  lean  on  his  staff,"  we  are  assured  by  comparing  the 
divine  writers  together. 

(5.)  There  is  an  expression  like  unto  it  concerning  David,  1  Kings 
i,  47/23L"'Dn-^J?  Ti^isn  ^nrir'?1^_"  And  the  king  bowed  himself  on  his 
bed  "  that  is,  he  bowed  down  towards  the  bed's  head  in  his  great 
weakness,  so  to  adore  and  worship  God.  And  Jacob's  leaning  on 
his  staff'  therewithal,  completes  the  emblem  and  representation  of 
his  reverence  and  faith:  by  the  one  he  bowed  down,   by  the  other 


^  30  AN  EXPOSITION  OF  THE  [CIIAP.  XL 

he  sustained  himself;  as  Avhatever  doth  sustain  and  snj^poit  is  in 
llie  Scrifjture  called  a  staff.     And  we  may  observe,  that, — 

Obs.  VI.  In  all  acts  of  divine  worship,  whether  stated  or  occa- 
sional, it  is  our  duty  to  dispose  our  bodies  into  such  a  posture  of 
reverence  as  may  represent  the  inward  frame  of  our  minds. — So 
did  Jacob  here,  and  it  is  reckoned  as  an  act  and  duty  of  faith. 

Obs.  VII.  There  is  an  allowance  for  the  infirmities  of  i\ge  and 
sickness,  in  our  outward  deportment  in  divine  worship,  so  as  that 
there  be  no  indulgence  unto  sloth  or  custom,  but  that  an  evidence 
of  a  due  reverence  of  God  and  holy  things  be  preserved. — Those 
postures  which  are  commended  in  Jacob,  would  not,  it  may  be,  be- 
come others  in  their  health  and  strength.  So  David  affirms,  that 
he  would  rise  at  midnight  out  of  his  bed,  to  give  thanks  unto  God, 
Ps.  cxix.  62. 

Veese  22. 

TliCTii  'lo}Sri<p  Ti7.iuTU)V  mpi  TTJg  s^oBov  7UV  vJoov  'iffpa/jX  Ifjuvy^/ioviugi,  xai 
vtpi  ruv  har'iuv  avrov  svsniXaTO. 

Ver.  22. — By  faith  Joseph,  when  he  died,  made  mention 
of  the  departing  of  the  children  of  Israel;  and  gave 
commandment  concerning  his  bones. 

Two  instances  are  here  proposed  of  the  faith  of  Joseph:  1.  That 
"he  made  mention  of  the  departing  of  the  children  of  Israel"  out 
of  Egypt.  2.  That  he  "gave  command  concerning  his  bones."  The 
account  hereof  is  given  in  the  close  of  the  book  of  Genesis. 

1.  The  first  instance  proposed  ot  Joseph's  faith,  is  his  "making 
mention  of  the  departing  of  the  children  of  Israel"  out  of  Egypt. 
And  for  the  exposition  of  the  place,  we  may  consider,— 

(1.)  To  whom  he  spake  these  words,  and  gave  this  charge.  The 
words  he  spake  unto  his  brethren:  "Joseph  said  unto  his  brethren," 
Gen.  1.  24.  Some  of  his  own  brethren  were  yet  alive,  as  is  evident 
concerning  Levi.  For  Joseph  when  he  died  was  but  an  hundred 
and  ten  years  old,  verse  26;  and  Levi  lived  an  hundred  and  seven 
and  thirty  years,  being  not  twenty  years  older  than  Joseph.  And 
probably  God  might  shorten  the  life  of  Joseph  to  make  way  for  the 
affliction  of  the  people  which  he  had  foretold,  and  which  imme- 
diately ensued  thereon.  Also,  under  the  name  of  his  "  brethren," 
•  liis  brothers'  sons  may  be  intended,  as  is  usual. 

But  as  unto  the  command  concerning  his  bones,  the  expression 
is  changed.  For  it  is  said  that  "  he  took  an  oath  of  the  children  of 
Israel;"  and  so  it  is  again  repeated,  Exod.  xiii.  19,  "  he  had  straitly 
sworn  the  children  of  Israel ;" — that  is,  he  brought  the  whole  people 
into  this  engagement  by  the  heads  of  their  tribes,  that  they  might 


VER.  22.]  EPISTLE  TO  THE  HEBREWS.  131 

be  obliged  in  after  generations;  for  he  foresaw  that  it  would  not  l)e 
the  work  of  them  who  were  then  living. 

(2.)  The  time  wherein  these  things  were  done;  it  was  when  he 
was  dying:  "And  Josejoh  said  unto  his  brethren,  I 
die."  This  evidence  he  gave  of  the  steadfastness  of  his 
faith,  that  it  had  accomj^anied  him  through  all  his  nfEietions,  and 
all  his  prosperity,  not  forsaking  him  now  at  his  death.  He  had 
lived  long  in  glory,  power,  and  wealth;  but  through  all  he  preserved 
his  faith  in  the  promise  of  God  entire.  And  if  there  had  been 
nothing  in  that  promise  but  the  inheritance  of  the  land  of  Canaan, 
as  some  imagine,  he  would  not  have  maintained  his  faith  concerning 
it  unto  the  death,  and  in  his  departure  out  of  the  world,  enjoying 
far  more  in  Egypt  than  what  was  contained  therein.     But, — 

Ohs.  I.  It  is  of  great  use  unto  the  edification  of  the  church,  tliat 
such  believers  as  have  been  eminent  in  profession,  should  at  their 
dying  testify  their  faith  in  the  promises  of  God.  So  did  Jacob,  so 
did  Joseph;  and  others  have  done  so,  to  the  great  advantage  of 
them  concerned. 

(8.)  In  the  way  whereby  he  expressed  his  faith  we  may  observe, 
[1.]  The  object  of  it,  or  what  it  was  which  he  believed,  namely, 
"  the  departure  of  the  children' of  Israel"  out  of  Egypt;  [2.]  Tlie 
manner  of  his  acting  that  faith,  he  "  made  mention  "  of  what  he 
did  believe. 

[].]  This  departure  of  the  children  of  Israel  is  not  intended 
absolutely,  as  a  mere  departing  thence;  but  such  as 
whereby  the  promise  made  unto  their  fathers  should  be  j^^  '"  '^'''' ''"' 
accomplished.  For  so  it  is  declared  in  the  story,  "God 
will  surely  visit  you,  and  bring  you  out  of  this  land,  unto  the  land 
which  he  sware  to  Abraham,  to  Isaac,  and  to  Jacob,"  Gen.  1.  24. 
The  accomplishment  of  this  promise  was  that  which  was  the  especial 
object  of  his  faith,  whereof  this  departure  was  a  means  subservient 
thereunto.  And  he  seems  to  have  respect  unto  the  promise  made 
unto  Abraham,  Gen.  xv,  13,  14;  wherein  the  sojourning  and  afHic- 
tion  of  his  seed  in  a  strange  land  was  determined  before  their 
admission  into  the  land  of  Canaan. 

Ohs.  II.  After  his  trial  of  all  that  this  world  could  afford,  when 
he  was  dying  he  chose  the  promise  for  his  lot  and  portion. 

[2.]  The  marmer  of  the  acting  of  his  faith  towards  this  object  is, 
that  he  "  made  mention  of  it."     And  we  may  consider  in  it, — 

1st.  How  he  did  it.  And  that  was  in  the  way  of  public  profes- 
sion. He  called  his  brethren  unto  him,  and  spake  of  it  unto  them 
all.  Gen.  1.  24.  And  he  did  it,  as  to  discharge  his  own  duty,  (for 
"with  the  mouth  confession  is  made  unto  salvation,")  so  to  strengthen 
their  faith.  For  when  they  found  that  he,  in  all  his  glory  and 
wealth,  yet  embraced  the  promise,  and  died  in  the  faith  of  it,  it  was 


1 32  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

a  great  encoumgeraent  and  provocation  unto  them,  who  were  in  a 
meaner  condition,  firmly  to  cleave  unto  the  same  promise.  And 
when  men  who  are  great,  mighty,  and  wealthy  in  the  world,  do  in 
their  j)ublic  profession  prefer  the  promises  of  the  gospel  before 
and  above  their  present  enjoyments,  it  is  of  great  use  in  the 
church. 

^lly.  He  "  made  mention  of  it,"  or  called  it  to  remembrance.  It 
was  not  that  which  he  had  by  immediate  present  reve- 
lation; but  it  was  from  his  reliance  on  the  promises 
long  bef(jre  given.  And  these  were  two:  {\st)  The  great  promise 
made  unto  Abraham,  that  God  would  give  tlie  land  of  Canaan  to 
his  seed  for  a  possession,  Gen.  xv.  7;  and,  (2dlij.)  That  they  sliould 
be  delivered  out  of  great  bondage  and  distress  before  they  entered 
into  it,  verses  13,  14,  His  faith  in  these  promises  he  here  njakes 
profession  of. 

Sdli/.  He  foresaw  the  oppression  and  bondage  that  they  were  to 
undergo,  before  the  accomplishment  of  this  promise.  For  so  he  ex- 
presseth  himself  unto  his  brethren,  "God  will  surely  visit  you,  and 
bring  you  out  of  this  land,"  Gen.  1.  24'.  And  again,  "God  will 
surely  visit  you,"  verse  25.  He  hath  resjaect  unto  the  words  of 
God  to  Abraham,  Gen.  xv.  13,  14,  "  Know  of  a  surety  that  thy  seed 
shall  be  a  stranger  in  a  land  that  is  not  theirs,  and  shall  serve  them; 
and  they  shall  afflict  them  four  hundred  years:  and  also  that  na- 
tion, whom  they  shall  serve,  will  I  judge;  and  afterward  shall  they 
come  out  with  great  substance."  This  he  believed  and  foresaw,  and 
therefore  makes  mention  of  God's  "  visiting  them ; "  that  is,  having 
respect  unto  them  in  their  distresses,  and  providing  for  their  de- 
liverance. 

4:thli/.  The  prospect  of  their  bondage,  and  their  helpless  condition 
therein,  did  not  at  all  weaken  his  faith  as  unto  the  accomplishment 
of  the  promise.  Wherefore,  when  the  apostle  says  that  "  he  made 
mention  of  the  departing  of  the  children  of  Israel,"  (that  is,  from 
Egypt,)  he  had  not  only  respect  unto  the  thing  itself,  but  also  unto 
the  manner  and  circumstances  of  it;  namely,  that  it  should  be  after 
great  oppression,  and  by  a  work  of  almighty  power. 

bthly.  This  was  a  proper  season  for  Joseph  to  make  mention  of 
the  promise  and  its  accomplishment;  as  it  is  the  wisdom  of  faith  to 
call  the  promises  to  remembrance  in  the  seasons  that  they  are  suited 
unto.  He  was  now  dying,  and  upon  his  death,  his  brethren,  the 
posterity  of  Jacob,  knew  not  what  would  become  of  them,  nor  what 
would  be  their  condition,  being  deprived  of  him  who  was  their  only 
protector.  At  this  season,  to  testify  his  own  faith  in  the  promise, 
now  he  had  no  more  concernment  in  this  world,  and  to  encourage 
them  unto  the  like  confidence  in  it,  he  makes  mention  of  itsaccom- 
pHshment.     And  we  see, — 


VEll.  22.]  EPISTLE  TO  THE  HEBREWS.  133 

Obs.  III.  That  no  inteiposilion  of  difficulties  ought  to  weaken 
our  faith  as  unto  the  acconijDlishment  of  the  [jioniises  of  God. 

2.  There  is  a  particular  instance  of  the  faith  of  Joseph,  in  that 
"  he  gave  commandment  concerning  his  hones,"  And 
this  was  peculiar  unto  himself  alone.  That  which  the 
apostle  expresseth  by  his  conimanding,  or  giving  commandment,  was 
his  taking  an  oath  of  his  brethren,  and  their  posterity  in  them,  Gen. 
].  25.  He  straitly  charged  the  children  of  Israel  with  an  oath, 
Exod.  xiii,  19.  As  it  was  an  act  of  authority  in  him,  (for  he  had 
the  rule  of  his  brethren,)  it  was  a  command ;  the  manner  of  the 
obligation  unto  the  performance  of  it  was  l>y  an  oath.  So  Abraliam 
gave  charge  and  command  to  Eliezer  his  servant  about  taking  a 
wife  for  Isaac,  with  an  oath,  Gen.xxiv.  2,  8,  9.  And  these  kinds  of 
oaths,  in  things  lawful,  for  a  good  end,  not  arbitrarily  imposed,  bnt 
entered  into  by  consent,  are  good  in  themselves,  and  in  some  cases 
necessary. 

The  apostle  saith  only,  that  "  he  gave  commandment  concerning 
his  bones,"  and  doth  not  declare  what  it  was  that  he  gave  in  charge 
concerning  them.  But  this  is  expressed  in  the  story,  namely,  that 
when  God  visited  them,  and  delivered  them  out  of  Egypt,  they 
should  carry  his  bones  along  with  them  into  Canaan,  Gen.  1.  25. 
In  order  hereunto,  "  they  embalmed  him,  and  put  him  in  a  coffin 
in  Egypt,"  verse  26.  Probably  the  Egyptians  left  the  care  of  his 
funeral  unto  his  brethren,  and  his  cuflin  remained  in  the  custody 
of  their  posterity,  perhaps  his  own  in  particular,  until  the  time 
of  tlieir  departure.  Then  Moses  took  them  into  his  care,  Exod. 
xiii.  19.  And  the  issue  of  the  whole  was,  that  into  the  land  of 
Canaan  they  were  safely  carried,  according  to  the  oath  of  the 
people,  and  were  buried  in  Shechem,  in  a  parcel  of  ground  whereof 
Jacob  had  made  a  purchase,  and  left  it  in  legacy  unto  the  children 
of  Joseph,  Josh.  xxiv.  32. 

Thus  was  it  as  unto  the  story;  but  an  inquiry  may  be  made  into 
the  reasons  why  Joseph  gave  this  charge  concerning  his  bones  unto 
his  brethren,  whereas  all  their  bones  rested  in  Egypt,  were  not 
translated  into  Canaan,  nor  ditl  they  take  any  care  that  they  shouhl 
be  so.  But  there  were  some  things  peculiar  unto  Joseph,  which  caused 
his  faitli  to  act  in  this  way  about  the  disposal  of  his  bones.    For, — 

(1.)  He  had  been  of  great  power,  authority,  and  dignity  among 
the  Egyptians.  His  fame  and  reputation,  for  wisdom,  righteous- 
ness, and  law-making,  were  great  among  the  nations.  He  might 
therefore  justly  have  feared,  that  if  he  had  not  thus  openly  re- 
nounced all  cognation  and  alliance  with  them,  he  might  among 
posterity  have  been  esteemed  an  Egyptian;  which  he  abhorred. 
Therefore  he  established  this  lasting  monument  of  his  being  of  tho 
seed  and  posterity  of  Abraham,  and  not  an  Egyptian. 


IS-i  AN  EXPOSITION  OF  THE  [ciIAP.  XI. 

(2.)  As  it  is  supposed  tliat  God  buried  the  body  of  piloses  wliere 
it  should  not  be  known  by  any,  lest  the  peoplp,  prone  to  supersti- 
tion and  idolatry,  should  have  worshipped  it,  as  they  did  afterwards 
the  brazen  serpent;  so  had  the  bones  of  Josejjh  been  continued  in 
Egypt,  they  might  have  been  turned  into  an  idol  by  that  foolish 
people,  which  hereby  was  prevented.  Yea,  it  is  generally  thought 
that  in  after  ages  they  did  worship  him  under  the  name  of  Serapis, 
and  the  symbol  of  an  ox.  But  this,  what  lay  in  him,  he  prevented 
by  tlie  removal  of  his  bones. 

(3.)  He  did  it  plainly  to  encourage  the  faith  and  expectation  of 
his  brethren  and  their  posterity  as  unto  the  certainty  of  their  future 
deliverance;  as  also  to  take  them  off  from  all  designing  to  fix  or 
plant  themselves  in  Egypt,  seeing  .he,  who  had  all  advantages  above 
them  for  that  end,  would  not  have  so  much  as  his  bones  to  abide 
in  the  land. 

(4.)  He  might  also  have  respect  herein  unto  the  kindness  of  his 
father,  who  gave  him  a  peculiar  lot  of  inheritance  in  the  land  of 
Canaan,  wherein,  out  of  a  remembrance  of  his  faith  in  God  and 
love  unto  him,  he  would  be  buried. 

However  it  be,  it  is  most  evident  that  this  holy  man  lived  and 
died  in  faith,  being  enabled  thereby  to  prefer  the  promise  of  God 
above  all  earthly  enjoyments.  The  frame  of  his  spirit  now  he  was 
dying  is  a  sufficient  indication  of  what  it  was  in  the  Avhole  course  of 
his  life.  He  is  not  solicitous  about  the  disposal  of  his  wealth  and 
revenues,  which  no  doubt  were  very  great;  but  his  mind  is  wholly 
on  the  promise,  and  thereby  on  the  covenant  with  Abraham.  It  is 
highly  probable  that  he  had  converted  his  wife,  Asenath,  a  woman 
of  a  jorincely  family,  from  idolatry,  unto  the  knowledge  of  Go  i  and 
faith  in  him.  Hereon,  as  is  likely,  she  also  was  contented  that 
her  children  and  posterity  should  fall  from  their  parental  honour 
and  revenues,  to  take  up  their  portion  among  the  affiicted  jseople 
of  God.  The  mighty  working  of  his  faith  shines  out  in  all  these 
.things. 

And  if  a  voluntary  relinquishment  of  all  earthly  enjoyments,  by 
preferring  the  promises  of  God  before  and  above  them  all,  be  no 
less  glorious  and  acceptable  in  the  sight  of  God,  a  no  less  eminent 
effect  of  faith,  than  patiently  to  undergo  the  loss  of  them  by  the 
power  of  persecuting  enemies;  then  is  this  instance  of  the  apostle 
eminently  suited  unto  the  argument  which  he  hath  in  hand. 

The  plea  of  some  of  the  Roman  church  from  this  place,  for  the 
preservation  and  veneration  of  relics,  or  the  bones  of  saints  departed, 
is  weak  unto  the  utmost  contempt.  For  besides  that  this  charge  of 
Joseph  concerning  his  bones  and  their  disposal  was  singular,  such  a 
fiuit  of  faith  as  could  have  no  place  in  any  other  person,  nor  ever 
can  there  be  the  like  occasion  in  the  world,  all  that  was  done  in 


VER.  23.]  EPISTLE  TO  THE  HEBREWS.  185 

compliance  with  that  charge,  was  but  the  carrying  of  them  shut  up 
in  a  coffin  into  the  land  of  Canaan,  and  there  decently  burying  of 
them.  To  take  an  example  from  hence  of  digging  men's  bones  out 
of  their  graves,  of  enshrining  and  placing  them  on  altars,  of  carrying 
them  up  and  down  in  procession,  of  adoring  them  with  all  signs  of 
religious  veneration,  applying  them  unto  miraculous  operations,  in 
curing  diseases,  casting  out  of  devils,  and  the  like,  is  fond  and  ridi- 
culous. 

Verse  23. 

In  searching  the  sacred  records  for  eminent  examples  of  the  power 
and  efficacy  of  faith,  the  apostle  is  arrived  unto  that  of  Moses.  And 
because  this  is  the  greatest  instance,  next  to  that  of  Al)rahani,  he  in- 
sists on  sundry  acts  and  fruits  thereof.  And  indeed,  if  we  consider 
aright  his  person  and  his  circumstances;  the  work  which  he  was 
called  unto;  the  trials,  difficulties,  and  temptations  he  had  to  con- 
flict withal;  tiie  concernment  of  the  glory  of  God  and  of  the  whole 
church  in  him;  the  illustrious  representation  of  the  redemption  and 
deliverance  of  the  church  by  Christ  in  what  he  did;  with  his  success 
and  victory  over  all  opposition; — we  must  acknowledge  that  there 
cannot  be  a  more  excellent  exemplification  of  the  power  of  faith 
than  what  was  given  in  him.  For  this  cause  the  apostle  takes  one 
step  backward,  to  declare  the  faith  of  his  parents  in  his  preservation 
in  his  infancy,  whereon  his  future  life  and  all  that  he  was  called 
unto  did  depend.  For  ofttimes,  when  God  designeth  persons  to  a 
great  work,  he  giveth  some  previous  indication  of  it,  in  or  about 
their  nativity:  hot  by  a  fictitious  horoscope,  or  the  position  and 
aspect  of  planets,  a  thing  common  to  all  born  at  the  same  time  unto 
the  most  different  events;  but  by  some  peculiar  work  and  divine 
warning  of  his  own.  So  was  it  in  the  birth  of  Samson,  of  Samuel, 
John  the  Baptist,  and  others.  And  so  was  it  in  the  birth  and  pre- 
servation of  this  Moses,  as  it  is  declared  in  this  verse. 

ahroZ,  btori  lidov  udrsTov  to  vaihiov,  Kal  oux  sfoQrjSrisuv  to  did.Twy/j.a  ro\J  8a- 
eiX'sctig. 

Ver.  23. — By  faith  Moses,  when  lie  was  born,  was  hid 
three  months  of  his  parents,  because  they  saw  \_he  was^ 
a  proper  child ;  and  they  were  not  afraid  of  the  king's 
conim  and  men  t. 

It  is  the  faith  of  the  parents  of  Moses  that  is  here  celebrated. 
But  because  it  is  mentioned  principally  to  introduce  the  discourse 
of  himself  and  his  faith,  and  also  that  what  is  spoken  belongs  unto 
his  honoui",  it  is  thus  peculiarly  expressed.  He  saith  not,  'By  faith 
the  parents  of  Moses,   when  he  was  born,  hid  him;'  but,  "By  lailh 


136  AN  EXPOSITION  OF  THE  [CHAP.  XL 

Moses,  wlien   lie  was  born,  was  hid;"  that  is,  by  the  faith  of  his 
parents,  who  hid  him. 

Tiiis  birth  of  Moses  fell  out  in  the  very  height  and  fury  of  the 
persecution.  After  that  Pharaoh  failed  in  his  design  of  destroying 
the  male  children  of  the  Hebrews  by  the  midwives,  he  gave  the 
execution  of  it  in  charge  unto  all  the  people, — that  is,  the  officers 
among  them ;  who  no  doubt  were  sufficiently  diligent  and  officious  in 
the  work  committed  unto  them.  About  the  very  entrance  of  this 
new,  effectual  way  of  the  destruction  of  the  male  children, — when 
their  rage  was  most  fierce,  no  way  abated  by  compassion,  nor  wearied 
by  long  continuance,  nor  weakened  by  any  conviction  of  want  of 
success,  wliich  use  to  abate  the  edge  of  persecution, — in  the  wise 
disposal  of  divine  Providence,  Moses  is  born  and  preserved,  who  was 
to  be  the  deliverer  of  the  whole  people  out  of  all  their  misery. 

How  blind  are  |X)or,  sinful  mortals,  in  all  their  contrivances  against 
the  church  of  God !  When  they  think  all  things  secure,  and  that 
they  shall  not  fail  of  their  end ;  that  their  counsels  are  laid  so  deep 
as  not  to  be  blown  up;  their  power  so  uncontrollable,  and  the  way 
wherein  they  are  engaged  so  effectual,  as  that  God  himself  can  hardly 
deliver  it  out  of  their  hands; — He  that  sits  on  high  laughs  tliem  to 
acorn,  and  with  an  almighty  facility  lays  in  provision  for  the  de- 
liverance of  his  church,  and  their  utter  ruin. 

Joseplius,  giving  an  account  of  the  nativity  of  Moses,  tells  us  that 
Amram  his  father  had  a  revelation  from  God,  or  a  divine  oracle,  that 
of  him  and  his  wife  Jochebed  he  should  proceed  and  be  born  by 
whom  the  people  should  be  delivered  out  of  bondage.  And  that 
hereon,  seeing  the  eminent  beauty  of  this  child  when  it  was  born, 
he  and  his  wife  used  the  utmost  of  their  industry,  with  the  venture 
of  their  lives,  for  his  preservation;  for  they  firmly  believed  that  the 
divine  oracle  shoidd  be  accomplished.  And  because  it  is  said  that 
they  hid  him  by  faith,  some  expositors  do  judge  that  in  their  faith 
they  had  respect  unto  some  immediate  divine  revelation.  But  we 
shall  see  that  they  had  a  sufficient  ground  of  faith  for  what  they  did 
without-any  such  immediate  revelation,  which  is  not  necessary  unto 
the  exercise  of  faith  on  all  occasions.  And  as  for  Josephus,  it  is  mani- 
fest that  in  the  account  he  gives  of  the  life  of  Moses,  before  his 
flight  out  of  Egypt,  he  records  many  things  without  sufficient  war- 
rant, and  some  of  them  inconsistent  with  the  Scripture. 

Tiiere  are  five  things  to  be  considered  in  the  exposition  of  the 
words:  1.  Who  they  were  whose  faith  is  here  commended;  the 
parents  of  Moses.  2.  Wherein  they  acted  and  manifested  their 
faith ;  they  "  hid  him  three  months."  3.  What  was  their  motive 
hereunto;  "they  saw  he  was  a  proper  child."  4.  How  they  did  this; 
"  by  faith."  5.  What  was  the  power  of  that  faith  enabling  them 
unto  this  duty;  "  they  were  not  afraid  of  the  king's  commandment." 


VER.  23.  ]  r.ri.^TLE  TO  THE  HEBREWS.  157 

1.  The  p  Tsons  Intended  were  the  parents  of  Mosos.  Tlrx.ripiz, 
"  fathers,"  is  sometimes  used  in  the  common  gender  for 

yoviTg,  "  parents,"  as  it  is  here.  In  the  story  there  is  ^|^^7«Tr. J"' 
mention  only  of  his  mother,  Exod.  ii.  2.  And  that  was, 
because  the  execution  of  the  counsel  or  advice  was  committed  unto 
her;  wherein  she  used  also  the  help  of  her  daughter,  as  verse  4.  But 
it  is  plain  in  this  place,  that  his  father  was  no  less  engaged  in  this 
work  and  duty  than  his  mother.  He  was  in  the  advice  and  counsel, 
as  also  in  the  hazard  of  what  was  done,  no  less  than  she.  And  this 
had  an  influence  into  the  success.     For, — 

Ohs.  I.  Where  there  is  an  agreement  between  husband  and  wife, 
in  faith  and  the  fear  of  the  Lord,  it  makes  way  unto  a  blessed  suc- 
cess in  all  their  duties:  when  it  is  otherwise,  nothing  succeeds  unto 
their  comfort.     And, — 

Ohs.  II.  When  difficult  duties  befall  persons  in  that  relation,  it  is 
their  wisdom  each  to  apply  themselves  unto  that  part  and  share  of 
it  which  they  are  best  suited  for. — So  was  it  in  this  case;  Amrani 
no  doubt  was  the  principal  in  the  aJvice  and  contrivance,  as  his  wife 
was  in  its  actual  execution. 

2.  They  hid  him  three  months:  He  was  "hid  by  them  three 
months."     Herein  they  acted  and  exercised  their  faith. 


'E 


Kpvifi  rft- 


fin^ov. 


And  this  they  seem  to  have  done  two  ways:  (1.)  They 
concealed  his  birtli  as  much  as  they  were  able,  and  did 
not  let  it  be  known  that  a  male  child  was  born  in  the  family.  (2.) 
They  kept  him  not  in  the  usual  place  where  children  were  disposed 
of,  but  hid  him  in  some  secret  part  of  the  house.  Here  he  abode 
three  months;  about  the  end  of  which  time  probably  the  report  be- 
gan to  grow  that  there  was  a  male  child  born  there;  which  would 
have  occasioned  an  immediate  strict  search  and  scrutiny,  from  which 
they  could  not  have  preserved  him.     And, — 

Ohs.  III.  This  is  the  height  of  persecution,  when  private  houses 
are  searched  by  bloody  officers,  to  execute  tyrannical  laws; — when 
the  last  and  utmost  retreat  of  innocency,  for  that  protection  which 
is  due  unto  it  by  the  law  of  God  and  nature,  with  the  common  rules 
of  human  society,  cannot  be  a  shelter  against  wicked  rage  and  fury. 

No  doubt  but  during  this  season  their  diligence  was  accompanied 
with  fervent  cries  unto  God,  and  the  exercise  of  trust  in  him.  The 
occasion  was  great  on  all  hands,  and  they  were  not  wanting  unto 
any  part  of  their  duty.  The  outward  act  of  hiding  the  child  was 
but  an  indication  of  the  internal  working  of  their  faith. 

o.  That  which  was  their  motive  and  encouragement  to  the  exer- 
cise of  their  faith  in  this  way  of  hiding  the  child,  is,  "  Because  they 
saw  he  was  a  proper  child."     A/oV/,  some  render  "quia"       ^^,^^ 
or  "  quoniam,"  some  "quum;"  "  iecaitse  they  saw,"  or 
"  when"  or  "  whereas  they  saw."     It  doth  not  include  the  whole 


ISS  AN  EXPOSITION  OF  THE  [CHAP.  XI, 

cause  of  wliat  they  did,  as  though  this  were  the  only  reason  or  ground 
whereon  they  did  it;  but  it  respects  that  impression  on  their  minds 
which  the  sight  of  the  child  gave  unto  them,  exciting  them  unto  that 
duty  whicli  they  had  other  grounds  and  reasons  for,  as  we  shall  see 
immediately.  It  is  granted,  therefore,  that  the  sight  of  the  child 
(whose  countenance  was  twice  instrumental  in  the  saving  of  its  life, 
first  by  the  smiles  of  its  beauty,  and  then  by  its  weeping,  Exod.  ii. 
2,  6)  did  greatly  excite  their  natural  affections,  by  which  their  minds 
were  made  the  more  ready  to  engage  in  the  hazard  which  faith  called 
them  unto  for  his  preservation. 

They  "  saw  that  he  was  a  proper  child."  Heb ,  ^5^^  nlD"^?.  "Tob," 
in  the  Hebrew,  is  applied  to  every  thing  that  is  on  any 
'A^Tt7o>  TO  account  approvable  and  excellent  in  its  kind.  The 
word  it  is  whereby  God  approved  of  all  his  works  of 
creation,  and  declared  their  perfection,  Gen.  i.  31.  And  it  is  ap- 
plied in  particular  unto  beauty  of  countenance:  Gen.  xxiv,  16,  Re- 
bekah  was '^^■?P  ^?'^,  "  good  of  countenance."  It  is  in  this  place 
rendered  by  the  LXX.  dffreros,— that  is,  "  elegans,  venustus,  festivus, 
scitus,  bellus,  pulcher."  We  render  it  here  "proper,"  "a  proper 
child ;"  whether  properly  or  no,  the  use  of  our  language  and  custom 
in  speaking  nmst  determine.  The  word  signifies  "  comely,  beauti- 
ful, goodly;"  d/a^&'s,  naXog.  Holy  Stephen  expresseth  the  force  of 
the  Hebrew  word  by  aartTog  tOj  Qiu,  "  fair  to  God,"  or  in  the  sight 
of  God,  Acts  vii.  20;  which  we  render  *'  exceeding  fair."  No  doubt 
but  an  unusual  natural  elegancy,  sweetness,  and  beauty  of  counte- 
nance are  intended.  And  not  only  so,  but  I  am  persuaded,  from  that 
expression  of  Stephen,  that  there  was  ^sTi'v  r/,  an  appearance  of  some- 
what divine  and  supernatural,  which  drew  the  thoughts  and  minds 
of  the  parents  unto  a  deep  consideration  of  the  child.  They  quickly 
thought  it  was  not  for  nothing  that  God  had  given  such  a  peculiarly 
gracious,  promising  countenance  unto  the  infant.  This  not  only 
drew  their  affections,  and  engaged  them,  but  moved  their  minds  and 
judgments  to  endeavour  all  lawful  ways  for  its  preservation.    And, — • 

Ohs.  IV.  It  is  well  Avhen  any  thing  of  eminency  in  our  children 
doth  so  engage  our  affections  unto  them,  as  to  make  them  useful 
and  subservient  unto  diligence  in  disposing  of  them  unto  the  glory 
of  God.  Otherwise  a  fondness  in  parents,  arising  from  the  natural 
endowments  of  children,  is  usually  hurtful,  and  oftentimes  ruinous 
unto  the  one  and  other. 

4.  The  principle  of  their  actings  for  his  preservation,  in  hiding  of 
him,  as  also  in  the  means  afterwards  used,  was  their 
"'^"'        "  faith."     But  how  and  on  what  grounds  they  acted 
faith  herein,  must  be  inquired  into.     And, — 

(1.)  I  take  it  for  granted  that  they  had  no  especial,  particular 
revelation  concerning  the  life  and  work  of  this  child.     None  such 


VER.  23.]  EPISTLE  TO  THE  HEBREWS.  139 

is  mentione(],  no  sucli  was  needful  for  the  acting  of  faith  in  this 
matter;  and  the  manner  of  their  deportment  in  the  whole  manifests 
that  no  such  they  had. 

(2.)  They  had  a  firm  faith  of  the  deliverance  of  the  people  out 
of  bondage  in  the  appointed  season.  This  they  had  an  express  pro- 
mise for,  and  were  newly  engaged  in  the  belief  of  it  by  the  witness 
given  unto  it  by  Joseph,  and  his  charge  on  them  to  carry  his  bones 
with  them.  And  with  respect  hereunto  it  is  that  they  are  said  in 
the  close  of  the  verse  not  to  fear  the  king's  command,  which  is  the 
effect  of  their  faith;  which  may  now  be  spoken  unto. 

It  was  a  biaTayij^a,  "an  ordinance,  a  statute,  an  edict,"  which 
had  the  force  of  a  standing  law;  and  that  established  „,  ,.  ^. 
by  the  king,  with  the  counsel  of  the  kingdom,  as  is  de-  3„<r«v  t)  lid- 
clared,  Exod.  i.  9-11.  And  this  law  lay  directly  against  '■'^r^«  ^"^ /5«- 
the  accomplishment  of  the  promise;  for  it  aimed  at  the 
extirpation  of  the  whole  race,  so  as  that  there  should  have  remained 
none  to  be  delivered.  As  the  historian  says  of  that  company  of  men 
who  founded  Rome,  "  Res  unius  setatis  respublica  virorum," — "  A 
commonwealth  of  men  only,  without  women,  would  have  been  but 
the  matter  of  one  age,"  it  must  have  expired  for  want  of  posterity; 
so  if  all  the  male  children  of  the  Hebrews  had  perished,  according 
to  this  law,  in  one  age  more  the  nation  would  have  been  extinct. 
This  the  parents  of  Moses  feared  not:  they  knew  the  promise  of 
God  for  their  preservation,  multiplication,  and  deliverance,  should 
take  place  notwithstanding  all  the  laws  of  men,  and  the  highest 
rage  in  their  execution.  And  so  they  shall  be  at  this  day,  let  men 
make  what  laws  they  please,  and  execute  them  with  all  the  sub- 
tilty  and  rage  they  think  meet.  This  counsel  of  Pharaoh  and  his 
people  is  reported  for  a  wise  and  subtile  contrivance,  with  respect 
unto  the  end  aimed  at,  Exod.  i.  9,  10;  Acts  vii.  17-19.  However, 
they  put  one  Avord  into  their  law  that  made  it  "ipso  facto"  null 
and  ineffectual.  This  was,  that  they  should  not  multiply  in  Egypt. 
For  God  having  promised  unto  Abraham  that  he  would  multiply 
his  seed,  and  expressly  unto  Jacob,  that  he  would  do  it  in  Egypt, 
Gen.  xlvi.  3,  it  utterly  made  void  this  law  from  its  first  enacting, 
whereby  it  became  successless.  And  so  it  is  with  all  laws,  and  so 
shall  it  finally  be  with  them,  that  are  made  against  any  of  the  pro- 
mises of  God  unto  the  church. 

Yea,  it  is  probable  that  about  this  time,  or  not  long  after,  when 
God  had  fulfilled  his  design  in  this  law, — which  was  in  part  the 
disposal  of  Moses  unto  such  an  education  as  might  prepare  him, 
and  make  him,  as  unto  natural  qualifications,  meet  for  the  work  he 
would  call  him  unto, — that  there  was  some  remission  of  bloody 
cruelty  in  the  execution  of  it.  For  it  was  eighty  years  after  the 
bhth  of  Moses  before  the  deliverance  of  the  people,  in  which  time 


140  AN  EXPOSITION  OF  THE  [CHAP.  XL 

they  rnnltipliecl  exceedingly,  so  as  that  this  law  eouhl  not  have  been 
executed.  The  force  of  it  probably  was  broken  m  this  preservation 
of  Moses,  God  having  in  his  miraculous  deliverance  given  a  pledge 
of  what  he  would  do  in  the  whole  people. 

(3.)  They  had  also  a  persuasion  that  God  would  provide  a  person 
who  should  be  the  means  of  their  deliverance,  and  who  should  con- 
duct them  from  their  bondage.  This  Moses  himself  apprehended 
when  he  slew  the  Egyptian,  and  began  to  judge  that  he  himself 
might  be  the  person,  Acts  vii.  24,  25.  And  although  afterwards 
he  judged  himself  unmeet  for  to  be  employed  in  that  work,  yet 
still  he  retained  his  persuasion  that  God  had  designed  some  certain 
person  unto  that  employment,  and  that  he  would  send  him  in  his 
appointed  time.  Hence  was  that  prayer  of  his,  when  God  began  to 
call  him  unto  his  work,  "  O  my  Lord,  send,  I  pray  thee,  by  the 
hand  of  him  whom  thou  wilt  send,"  Exod.  iv.  13.  One  he  was  sure 
he  would  send,  but  prayed  that  he  might  not  be  the  man.  Now, 
the  parents  of  Moses  having  this  persuasion  deeply  fixed  in  them, 
and  being  raised  by  their  distresses  unto  desires  and  expectations 
of  his  coming,  beholding  the  unusual,  divine  beauty  of  their  child, 
might  well  be  raised  unto  some  just  hopes  that  God  had  designed 
him  unto  that  great  work.  They  had  no  especial  revelation  of  it, 
but  they  had  such  an  intimation  of  some  great  end  God  had  de- 
signed him  unto,  as  that  they  could  not  but  say,  '  Who  knows  but 
that  God  may  have  prepared  this  child  for  that  end  V  And  some- 
times, as  unto  the  event  of  things,  faith  riseth  no  higher  but  unto 
such  an  interrogation;  as  Joel  ii.  13,  14. 

5.  Their  faitii  was  eminent  in  this,  that  in  the  discharge  of  their 
duty  they  feared  not  the  king's  edict.  There  is  no  mention  of  any 
thing  in  the  order,  but  that  every  male  child  should  be  cast  into 
the  river,  Exod.  i.  22.  But  it  is  generally  and  rationally  appre- 
hended that  they  were  forbid  to  conceal  their  children,  on  the  pain 
of  death.  This  they  were  not  so  afraid  of  as  to  neglect  their  duty. 
And  the  fear  which  they  had  was  not  from  their  own  danger,  which 
faith  carried  them  above,  but  only  as  to  the  life  of  the  child.  This 
made  them  change  their  method,  and,  when  they  could  no  longer 
conceal  him  in  the  house,  to  commit  iiim  unto  the  providence  of 
God  in  an  ark,  and  to  wait  what  would  be  the  event  thereof.  And 
the  issue  did  quickly  manifest  that  they  were  led  therein  by  a  secret 
instinct  and  conduct  of  divine  Providence. 

There  is  no  ground,  therefore,  to  charge  the  parents  of  Moses 
herein  with  either  undue  fear  or  failing  in  faith.  For  as  unto  what 
concerned  tliemselves  or  their  own  lives  in  the  king's  edict,  they 
feared  it  not,  as  the  apostle  affirms.  And  such  a  fear  as  a  solicitous 
care  about  tiie  child's  life  must  needs  produce,  is  inseparable  from 
our  nature  in  such  cases,  and  not  blamable.  Neither  was  their 
change  of  method  from  want' of  faith,  but  rather  an  effect  and  frui* 


VER.  24-26.]  EPISTLE  TO  THE  HEBREWS,  141 

of  it.  For  when  one  lawful  Avay  of  preservation  from  persecution, 
oppression,  and  cruelty,  will  not  secure  us  any  longer,  it  is  our  duty 
to  betake  ourselves  unto  some  other  which  is  more  likely  so  to  do 
For  faith  worketh  by  trust  in  God,  whilst  we  are  in  the  use  of  law- 
ful means.     And  we  have  here  an  evident  testimony  that, — 

Obs.  V,  The  rage  of  men  and  the  faith  of  the  church  shall  work 
out  the  accomplishment  of  God's  counsels  and  promises,  iu)to  his 
glory,  from  under  all  perplexities  and  difficulties  that  may  arise  in 
opposition  unto  it. — So  they  did  in  this  instance  in  an  eminent 
manner. 

Verses  24-26. 

n/ffT-f?/  l\Iwl*(r^5  fxsyag  ynxjiU-nog   ripvr,(ra,ro  X'iysaOai  v'lhc  '^uyarp'r,;  (Papau' 

aiMupnag  a~(j7.aur:iv'  ij.ii'Cova  •n'f.dJ-ov  7iyriad/j.Bvog  tuv  iv  Alyv'^rw  ^r,puu- 
pojv  tIm  oviihiGfLov  ToZ  Xpioroij'    aTi^'/.s-s  yap  sig  t^v  fiiaiowrohoalav. 

'Meyxe;  ysyo/nsvog.  Syr.,  ^^'^^  **""  "?,  "when  he  was  now  a  man."  Other 
consiilerable  variations  in  translations  there  are  none. 

The  latter  (.'lause  of  verse  25,  ^  Trpotjx.xipou  'i^nv  xf^xprtxi  d.TroKot.vaiv,  is  ren- 
dered by  the  Vulgar,  '•  quani  temporahs  peccati  habere  jucunditat^'m : "  which 
our  llhi'inists  translate,  ••  than  to  have  the  pleasure  of  temporal  sin,"  by  a  (loiil)le 
m'Stake  ;  lor  instead  of  vpodKcttpov  they  read  'Trpoax.ccipov,  joining  it  with  ccf/.a-p- 
irictg.  contrary  unto  all  ancient  copies,  and  the  exposition  of  the  Greek  scholiasts. 
And  d'TToKccvijii,  which  is  '"fruition"  or  "enjoyment,"  they  render  by  "jucundi- 
tas,"  or  ■'  pieasiire."  Nor  is  the  sense  of  the  words,  so  tran^iated,  proper  unto  this 
place,  as  we  shall  see.      Syr.,  "than  lor  a  short  time  to  delight  in  sin." 

'  'E'Kof.ciuoi.  Syr.,  i".?  '^7?"' ;  "  and  he  chose  to  "  or  "  for  himself; "  he  deteiMnined 
in  himself  and  for  hims.'If. 

' ll-/nia.i^ivo;.  Syr.,  '?rr^!J.;  "and  he  thonght;"  Vulg  Lat.,  "sestimans;"  as 
we,  "esteeming;"  "  arbitratus,"  "  reputans."  Tou  ovuoiaf^ov,  "probrum,"  "op- 
probrium." Vulg.  Lat.,  "  fmprobrium;"  which  the  Rheniists  render  '•  reproach."' 

Ver,  24-26. — By  faith  Moses,  when  he  was  come  to 
years,  [being  groivn  iip,^  refused  to  be  called  the  son  of 
Pharaoh's  daughter;  choosino;  rather  to  sufler  afflic- 
tion  with  the  people  of  God,  than  to  enjoy  the  plea- 
sures of  sin  for  a  season,  \the  transitory  pleasure  of  sln^  ; 
esteeming  the  reproach  of  Christ  greater  riches  than 
the  treasures  of  Egypt :  for  he  had  respect  unto  tiie 
recom pence  of  reward. 

This  example  is  great  and  signal.  The  apostle,  as  we  showerl 
before,  takes  his  instances  from  the  three  states  of  the  church  under 
the  old  testament.  The  first  was  that  which  was  constituted  iu  the. 
giving  of  the  first  promise,  continuing  unto  the  call  of  Abraham. 
Herein  his  first  instance  is  that  of  Abel,  in  whose  sacrifice  the  taith 

'  Vai;IOU.S  RtADlNG. — For  Iv  XU/v-tui  of  the  textns  reccptiis,  Ai/V77T0V  is  now 
generally  substituteii  as  ilie  proper  re.idiug. — Ed. 


142  AN  EXPOSITION  OF  THE  [CIIAP.  XI. 

of  that  state  of  the  church  was  first  publicly  professed,  and  by  whose 
martyrdom  it  was  confirmed.  The  next  state  had  its  beginning 
and  confirmation  in  the  call  of  Abraham,  with  the  covenant  made 
with  him,  and  the  token  thereof.  He  therefore  is  the  second  great 
instance  upon  the  roll  of  testimonies.  The  constitution  and  conse- 
cration of  the  third  state  of  the  church  was  in  the  "-iving-  of  the  law; 
and  herein  an  instance  is  given  in  the  lawgiver  himself  All  to 
manifest,  that  whatever  outward  variations  the  church  was  liable 
unto,  and  passed  under,  yet  faith  and  the  promises  were  the  same, 
of  the  same  efficacy  and  power  under  them  all. 

The  person  tlien  here  instanced  in,  as  one  that  lived  by  faith, 
is  Moses.  And  an  eminent  instance  it  is  unto  his 
purjDose,  especially  in  his  dealing  with  the  Hebrews, 
and  that  otj  sundry  accounts: — 

1  Of  his  person.  None  was  ever  in  the  old  world  more  sig- 
nalized by  Providence,  in  his  birth,  education,  and  actions,  than  he 
was.  Hence  his  renown,  both  then  and  in  all  ages  after,  was  very 
great  in  the  world.  The  report  and  estimation  of  his  acts  and  wis- 
dom were  famous  among  all  the  nations  of  the  earth.  Yet  this 
person  lived  and  acted  and  did  all  his  works  by  faith. 

2.  Of  his  great  luork,  which  was  the  typical  redemption  of  the 
church.  A  work  it  was  great  in  itself, — so  God  expresseth  it  to  be, 
and  such  as  was  never  wrought  in  the  earth  before,  Deut.  iv. 
S2-34, — yet  greater  in  the  typical  respect  which  it  had  unto  the 
eternal  redemption  of  the  church  by  Jesus  Christ. 

3.  On  the  account  of  his  office.  He  was  the  lawgiver:  whence  it 
is  manifest  that  the  law  is  not  opposite  to  faith,  seeing  the  lawgiver 
himself  lived  thereby. 

Ohs.  I.  Whatever  be  the  privileges  of  any,  whatever  be  their 
work  or  office,  it  is  by  faith  alone  that  they  must  live  unto  God, 
a[id  obtain  acceptance  with  him.  The  lawgiver  himself  was  justi- 
fied by  faith. 

There  are  three  things  in  general  in  the  words,  setting  forth  the 
faith  of  Moses:  1  What  he  did  in  matter  of  fact,  whereby  his 
faith  was  evidenced,  verse  24.  2.  The  interpretation  of  what  he 
so  did,  by  the  nature  and  consequents  of  it,  verse  25.  8.  The 
ground  and  reason  whereon  he  so  acted  and  exercised  his  faith, 
verse  26. 

In  the  FIRST  of  these,  the  first  thing  expressed  is  the  time  or 
season,  or  the  condition  wherein  he  thus  acted  his  faith, 
vo  ill-"^  '"'  ^'^y  ^^^'  "  ^^''"^''^^  ^^-  ^^'^s  come  to  years;"  not  accurately. 
"M'syag  yivo/jAi/og,  '"  cum  esset  grandis,"  "  cum  grandis 
factus  esset;"  "when  he  became  great."  Syr.,  "  when  lie  was  a 
man.'"  But  the  word  may  respect  either  state  and  condition,  or 
time  of  life  and  stature.     To    -become  great,"  is,  in  the  ScnptuK^" 


VEIL  24-2G.]  EPISTLE  TO  THE  HEBREWS.  143 

and  common  speech,  to  become  so  in  wealth,  riches,  or  power,  Gen. 
xxiv.  35,  xxvi.  13.  And  so  was  it  now  with  Moses.  He  was  come 
unto  wealth,  power,  and  honour,  in  the  court  of  Pharaoh;  and  a 
respect  hereunto  seems  to  set  forth  the  greatness  of  his  self-denial, 
which  is  the  eminent  fruit  of  his  faith  that  is  here  commended. 
He  did  this  when  he  was  great  in  the  court  of  the  king. 

But  although  this  be  true  materially,  and  hath  an  especial  influ- 
ence into  the  commendation  of  the  faith  of  Moses,  yet  is  it  not 
intended  in  this  expression.  For,  having  declared  the  faith  of  his 
parents,  and  the  providence  of  God  towards  him  in  his  infancy,  in 
the  foregoing  verse,  the  apostle  here  shows  what  was  liis  own  way  of 
acting  after  he  grew  up  unto  years  of  understanding.  So  [htyag 
is  used  for  one  that  is  grown  up  to  be  "sui  juris,"  or  to  be  a  man:  NDi/ 
h'  org  hr\  (j^lyag  iifii,  Hoin.  Od.  ii.  314; — "I  was  an  infant,"  saith 
Telemachus,  "  but  now  I  am  grown  up,"  or  grown  great.  It  is 
"  grandis "  absolutely  in  Latin,  though  "  grandis  natu  "  be  one 
stricken  in  years:  "At  ego  nunc  grandis,  hunc  grandem  natu  ad 
carnificinam  dabo,"  Plaut.  Capt. ; — being  grown  up,  being  grown  a 
man.  "Cum  adoleverit," — "when  he  was  grown  up;"  that  is, 
come  to  years  of  understanding,  to  act  the  duty  whereunto  he 
was  called. 

Most  expositors  suppose  this  expresseth  the  time  Avhen  he  was 
forty  years  of  age;  for  they  refer  the  refusal  to  be  called  the  son  of 
Pharaoh's  daughter  unto  that  act  of  his  in  slaying  the  Egyptian, 
which  was  "  when  he  was  full  forty  years  old,"  Acts  vii.  23.  And 
there  is  countenance  given  hereunto  from  what  is  affirmed,  Exod. 
ii.  11,  "And  it  came  to  pass  in  those  days,  after  Moses  was  grown 
up,  that  he  went  out  unto  his  brethren;"  where  the  Hebrew,  ^'^^^\ 
i^"'^''-^,  is  rendered  by  the  LXX.  /xijag  'yiv6/M\iog,  the  words  here  used 
by  the  apostle. 

But  although  that  time  and  fact  be  also  included  herein,  yet  the 
whole  duty  cannot  be  confined  thereunto.  For,  as  it  was  an  act  of 
faith,  Moses  had  in  his  mind  long  before  refused  to  be  called  "the 
son  of  Pharaoh's  daughter;"  that  is,  to  renounce  his  own  people, 
and  to  join  himself  unto  the  Egyptians.  Wherefore  the  largest  and 
most  com^^rehensive  interpretation  of  the  words  suits  best  with  the 
sense  of  the  place,  or  mind  of  the  Holy  Spirit  therein.  "According 
as  he  grew  up  in  stature  and  understanding,  he  acted  faith  in  the 
duties  whereunto  he  was  called."  For  the  story  mentioned  by 
Josephus,  of  what  he  did  in  his  infancy,  by  tramjjling  on  the 
crown  of  the  king,  when  he  would  have  placed  it  on  his  head,  is 
undoubtedly  fabulous.     And, — 

Obs.  II.  It  is  good  to  fill  up  every  age  and  season  with  the  duties 
which  are  proper  thereunto.  And  it  is  the  duty  of  all  that  are 
young,  that,  accordmg  as  by  time  and  instruction  tliey  come  to  the 

VOL.    XVI.— 10 


114  AX  EXPOSITION  OF  THE  [CHAP.  XL 

knnwleilg:^  rif  wlmt  is  required  of  them,  they  apply  themselves  vigor- 
ously ami  diligently  thereunto.  Not  as  is  the  manner  of  the  most, 
whose  inclinations  to  serve  their  lusts  grow  with  their  years  and 
stature. 

Secondly,  What  he  did  at  that  season  is  declared  as  the  first 
effect,  fruit,  and  indication  of  his  faith.  He  "  refused  to  be  called 
the  son  of  Pharaoh's  daughter." 

Three  things  are  here  to  be  inquired  into:  1.  How  and  on  luliat 
account  he  was  esteemed  and  commonly  culled  "  the  son  of  Pha- 
raoh's daughter."  2.  How  and  by  what  means  he  came  to  know  that 
he  was  of  another  stock  and  race.  3.  How  did  he  refuse  to  he  called 
"  the  son  of  Pharaoh's  daughter  ?" 

1.  For  the  first,  it  is  manifest  from  the  story,  Exod.  ii. ; — upon  her 
first  finding  him  in  the  river,  and  saving  of  his  life,  she 

r,os  ^vyit-  ,g  order  to  his  mother,  who  appeared  for  a  nurse,  that 
she  should  nurse  him  for  hers,  and  she  would  pay  her 
wages,  verse  9.  Herein  she  owned  it  to  be  hers,  or  took  the  care  of 
it  on  herself.  But  this  she  might  do,  and  yet  esteem  and  keep  it 
only  as  a  servant.  So  "servus"  is  called  "  a  servando."  She  saved 
him,  and  he  was  hers.  But  when  he  was  weaned,  his  mother  car- 
ried him  home  unto  her,  she  having  probably  often  seen  him  in  the 
meantime.  And  it  must  be  acknowledged,  that  there  was  no  less 
danger  herein,  no  less  a  trial  of  the  faith  of  his  parents,  than  when 
they  put  him  into  an  ark  of  bulrushes  and  set  him  floating  on  the 
river.  For  to  carry  a  tender  infant,  probably  about  three  years  of 
age,  to  be  bred  in  an  idolatrous,  persecuting  court,  was  no  less  danger- 
ous unto  his  soul  and  eternal  condition  than  the  exposing  of  him 
in  the  river  was  unto  his  natural  life.  But  there  is  no  doubt  his 
parents,  who  were  true  believers,  were  now  satisfied  that  in  all  these 
wonderful  passages  concerning  him,  there  was  some  extraordinary 
design  of  Providence  working  effectually  for  some  especial  divine 
end.  They  resolved,  therefore,  to  comply  with  the  conduct  thereof, 
and  leave  him  to  the  sovereign  care  and  disposal  of  God.  And  this, 
by  the  way,  gives  not  the  least  countenance  unto  those  parents  who, 
for  gait!  or  advantage,  or  to  please  their  humour,  will  dispose  their 
children  unto  persons,  ways,  places,  employments,  wherein  the}^  can- 
not avoid  dangerous  and  inextricable  temptations. 

But  when  Moses  was  thus  brought  to  the  court,  unto  Pharaoh's 
daughter,  it  is  said,  "  He  became  her  son."  It  is  probable  she  had 
no  other  child,  whether  she  was  married  or  not.  Wherefore  being 
inclined  both  in  her  affection  unto  the  child,  which  was  beautiful, 
and  by  the  marvellous  manner  of  her  finding  and  saving  of  him,  by 
the  consent  of  her  father,  she  solemnly  adopted  him  to  be  her  son, 
and  consequently  the  heir  of  all  her  honour  and  riches,  which  en- 
sued on  adoption.     Hereon  she  gave  hlni  his  name,  as  was  usual  in 


.  VEIL  24  26.  J  EPISTLE  TO  THE  HEBREWS.  145 

cases  of  adoption,  taking  it  from  tlie  first  occasion  of  her  owning  of 
liim.  She  called  his  name  Moses;  and  she  said,  "Because  I  drew 
him  out  of  the  water/'  Whether  he  had  any  other  name  given  him 
in  the  house  of  his  parents  is  uncertain.  This  is  that  which  God 
would  have  him  use,  as  a  perpetual  remembrance  of  his  deliverance, 
when  he  was  in  a  helpless  condition. 

Being  thus  publicly  adopted  and  owned,  he  was  by  all  esteemed, 
honoured,  and  called  "the  son  of  Pharaoh's  daughter,"  without  any 
re.s[)ect  uuto  his  extraction  from  the  Hebrews,  though  no  doubt  that 
also  was  commonly  known  among  the  Egyptians;  though  the  stories 
that  Jospphus,  Philo,  Clemens,  from  Ezekiel  Tragicus,  tell -about 
him,  and  their  fear  of  him,  are  justly  to  be  suspected. 

Some  think  that  the  then  present  king  of  Egypt  had  no  child  but 
that  only  daughter,  whom  they  call  Thermutis;  and  that  this  adopted 
son  of  hers  was  to  succeed  unto  the  crown.  But  this  also  is  uncertain 
and  improbable.  But  the  secular  interest,  power,  glory,  honour,  and 
wealth,  which  belonged  unto  him  by  virtue  of  this  adoption,  were 
such  as  the  apostle  calls  "  the  treasures  in  Egypt,"  then  one  of  the 
most  rich  and  populous  nations  in  the  world.     But, — 

2.  It  may  be  inquired,  how  it  was,  and  by  what  means,  (suppos- 
ing Moses  to  be  carried  unto  Pharaoh's  daugiiter  presently  after  he 
was  weaned,  and  thenceforth  brought  up  in  the  court,)  could  he 
come  to  know  his  stock,  race,  and  kindred,  so  as,  upon  all  disadvan- 
tages, to  cleave  unto  them,  unto  the  relinquishment  of  his  new,  regal 
relation.  I  answer,  there  were  many  means  thereof,  which  God 
made  effectual  unto  this  end. 

(1.)  His  circumcision.  He  found  himself  circumcised,  and  so  to 
belong  unto  the  circumcised  people.  Hereon  God  instructed  him 
to  inquire  into  the  reason  and  nature  of  that  distinguishing  character. 
And  so  he  learned  that  it  was  the  token  of  God's  covenant  with  the 
people,  the  posterity  of  Abraham,  of  whom  he  was.  It  was  a  blessed 
inlet  into  the  knowledge  and  fear  of  the  true  God.  And  wliatever 
is  pretended  by  some  unto  the  contrary,  it  is  a  most  eminent  divine 
privilege,  to  have  the  seal  of  the  covenant  in  baptism  communicated 
unto  the  children  of  believers  in  their  infancy;  and  a  means  it  liath 
been  to  preserve  many  from  fatal  apostasies. 

(2.)  His  nurse,  who  was  his  mother,  as  the  custom  is  in  such  cases, 
was  frequently  with  him;  and  probably  his  father  also  on  the  same 
account.  Whether  they  were  ever  known  to  the  Egyptians  to  be  his 
parents,  I  very  much  question.  But  there  is  no  doubt  but  that  they, 
being  persons  truly  fearing  God,  and  solicitous  about  his  eternal  con- 
dition, did  take  care  to  communicate  unto  him  the  principles  of  true 
religion,  with  a  detestation  of  the  Egyptian  idolatries  and  super- 
stition. 

(3.)  The  notoriety  of  the  matter  of  fact  was  continually  before 


1,4b*  a:;  EXP'^yrnox  or  tiil  [char  xi. 

Lim.  It  was  known  unto  all  Egypt  that  he  was  of  Hebrew  ex- 
traction, and  now  incorporated  into  the  royal  family  of  the  Egyp- 
tians. Hereon  he  considered  what  these  two  people  were,  what  was 
the  difference  between  them;  and  quickly  found  which  of  them  was 
the  people  of  God,  and  how  they  came  so  to  be. 

By  these  means  his  mind  was  inlaid  with  the  principles  of  faith 
and  the  true  religion,  before  he  was  given  up  to  learn  "  the  wisdom 
of  the  Egyptians,"  and  before  the  temptations  from  wealth,  power, 
and  glory,  had  any  influence  on  his  affections.     And, — 

Obs.  III.  It  is  a  blessed  thing  to  have  the  principles  of  true  re- 
ligion-fixed in  the  minds  of  children,  and  their  affections  engaged 
unto  them,  before  they  are  exposed  unto  temptations  from  learning, 
wisdom,  wealth,  or  preferment. — And  the  negligence  of  most  parents 
herein,  who  have  none  of  those  difficulties  in  the  discharge  of  their 
duty  which  the  parents  of  Moses  had  to  conflict  withal,  is  a  treachery 
which  they  must  be  accountable  for. 

Obs.  IV.  The  token  of  God's  covenant  received  in  infancy,  being 
duly  considered,  is  the  most  effectual  means  to  preserve  persons  in  the 
profession  of  true  religion  against  apostasy  by  outward  temptations. 
3.  Our  third  inquiry  is,  How  or  when  did  Moses  "  re- 
fuse to  be  called  the  son  of  Pharaoh's  daughter  ?" 

Some  observe,  that  apvjo/za/  signifies  sometimes  not  only  "  to  re- 
fuse" barely,  but  "to  reject  wih  indignation."  But  there  is  no 
need  to  affix  any  such  signification  unto  it  in  this  place.  The  sense 
of  it  is  determined  in  the  opposite  act  of  "  choosing,"  mentioned 
in  the  next  place.  Choosing  and  refusing  are  oj)posite  acts  of  the 
mind,  both  of  the  same  kind. 

Some  restrain  this  refusal  unto  that  act  of  his  in  slaying  the  Egyp- 
tian, wherein  he  declared  that  he  owned  not  his  alliance  unto  the 
court  of  Egyjjt.  But  whereas  it  is  the  internal  frame  and  act  of  his 
mind  that  are  here  intended,  it  is  not  to  be  confined  unto  any  parti- 
cular outward  action,  much  less  unto  that  which  fell  not  out  until 
he  was  full  forty  years  old,  Acts  vii.  23,  and  before  which  it  is  said 
that  he  owned  the  Israelites  for  his  brethren:  "  He  went  out  unto 
his  brethren,  and  looked  on  their  burdens,"  Exod.  ii.  11;  which  he 
could  not  do  without  a  resolution  to  relinquish  his  relation  unto 
Piiaraoh's  daughter. 

Wiierefore  this  refusal  consisted  in  general  in  three  things:  (1.)  In 
the  sedate  resolution  of  his  mind,  not  finally  to  abide  and  continue 
in  that  state  whereinto  he  was  brought  by  his  adoption.  And  this 
was  not  attained  unto  without  great  consideration,  with  great  exer- 
cise of  faitli  in  prayer  and  trust  in  God.  For  this  refusal  was  an 
act  and  fruit  of  faith,  of  whose  power  it  is  here  given  as  an  instance. 
The  least  sedate  consideration  of  liis  circumstances,  of  wdiat  he  was, 
what  he  was  to  leave,  what  he  was  to  undergo,  (whereof  in  the  next 


VER.  24-26.]  EPISTLE  TO  THE  HEBREVv'3.  1^7 

Verses,)  will  evidence  unto  any  what  conflicts  of  mind,  what  reason- 
ings and  fears  he  was  exercised  withal;  what  self-denial  and  renun- 
ciation of  all  earthly  advantages  he  herein  engaged  into.  Herein 
principally  consisted  the  refusal  which  is  here  celebrated  as  a  fruit 
and  evidence  of  faith.  (2.)  No  doubt  but,  as  he  had  occasion,  he 
did  converse  and  confer  with  his  brethren,  not  only  owning  himself 
to  be  of  their  stock  and  race,  but  also  of  their  faith  and  religion,  and 
to. belong  uuto  the  same  covenant.  (3.)  When  there  was  no  longer 
a  consistency  between  his  faith  and  profession  to  be  continued  with 
his  station  in  the  court,  he  openly  and  fully  fell  off  from  all  respect 
unto  his  adoption,  and  joined  himself  unto  the  other  people,  as  we  shall 
see  in  the  following  verse.    And  we  may  observe  from  hence,  that, — 

Ohs.  V.  The  work  of  faith  in  all  ages  of  the  church,  as  unto  its 
nature,  efficacy,  and  method  of  its  actings,  is  uniform  and  the  same. 
■ — They  had  not  of  old  a  faith  of  one  kind,  and  we  of  another.  This 
in  general  is  the  design  of  the  apostle  to  prove  in  this  whole  chap- 
ter. It  hath  been  varied  in  its  degrees  of  light  by  outward  revela- 
tions, but  in  itself  from  first  to  last  it  is  still  the  same.  And  hereof 
the  instance  here  insisted  on  is  a  most  evident  demonstration.  The 
first  act  of  faith  purely  evangelical  is  self-denial,  Matt.  xvi.  24;  Luke 
ix.  2.3.  And  what  greater  instance  of  it,  unless  it  were  in  Jesus 
Christ  himself,  can  be  given  since  the  foundation  of  the  world,  than 
in  what  is  here  recorded  of  Moses?  He  was  in  the  quiet  possession 
of  all  the  secular  advantages  which  a  man  not  born  of  the  royal 
family  could  enjoy,  and  perhaps  in  a  just  expectation  of  them  ako. 
He  was  every  way  able  honourably  to  fill  up  his  place  and  trust  in 
the  discharge  of  all  public  offices  committed  unto  him;  for  "he 
was  learned  in  all  the  wisdom  of  the  Egyptians,  and  was  mighty  in 
words  and  in  deeds,"  even  before  he  fell  otf  from  the  court.  Acts  vii. 
22.  Wherefore,  his  personal  eminency  above  other  men,  joined  with 
his  high  place  and  dignity,  procured  him  all  the  popular  veneration 
wliich  he  could  desire.  And  he  was  of  that  age  (for  he  continued 
in  this  state  from  his  infancy  full  forty  years)  wherein  these  things 
give  the  greatest  gust  and  relish  of  themselves  unto  the  minds  of 
men.  For  him  now,  voluntarily  and  of  his  own  accord,  to  relinquish 
them  all,  and  to  betake  himself  to  dangers,  poverty,  banishment, 
without  any  prospect  of  relief,  and  that  merely,  as  we  shall  see  imme- 
diately, upon  the  account  of  the  promise  of  Christ,  must  be  acknow- 
ledged to  be  comprehensive  of  all  the  acts,  parts,  and  duties  of 
evangelical  self-denial. 

For,  as  that  which  gives  life,  form,  and  power,  unto  self-denial, 
doth  not  consist  in  the  respect  which  it  hath  unto  the  outward  things 
which  any  one  may  be  called  therein  to  forego;  but  in  the  mortifir- 
cation  of  the  desires  and  affections  of  the  mind  which  would  put  a 
vnluation  on  these  things,  when  they  stand  iu  competition  with  thmgs 


14S  AN  EXPOSITION  OF  Till.  [CHAP.  XI. 

heaven]}''  and  spiritual :  so  this  was  in  Moses  in  a  most  eminent  de- 
gree. He  left  not  his  outward  enjoyments  until  he  had  crucified 
his  heart  unto  them,  esteeming  them  Lut  loss  and  dung  in  compa- 
rison of  Christ,  and  what  was  in  him  to  be  enjoyed. 

But  in  the  days  wherein  we  live,  we  have  more  Esaus  than 
Moseses, — more  who  for  morsels  of  bread,  for  outward,  secular  ad- 
vantages, will  sell  their  birthright,  or  part  with  religion  and  profes- 
sion of  the  trutli  conveyed  unto  them  by  their  parents;  than  who 
will  abandon  self,  with  all  that  belongs  thereunto,  with  a  resignation 
of  themselves  unto  the  will  of  God  for  their  whole  satisfaction  and 
reward,  rather  than  part  with  one  tittle  of  truth. 

Secondly,  But  the  next  verse  is  an  exposition  of  this  refusal  of 
Moses,  declaring  the  nature  of  it,  and  what  was  contained  therein. 

Ver.  25. — *'  Choosing  rather  to  suffer  affliction  with  the  people  of 
God,  than  to  enjoy  the  pleasures  oi  sin  for  a  season." 

There  are  two  things  to  be  considered  in  these  Avords:  1.  That 
there  were  at  this  time  two  things  proposed  unto  Moses;  first,  The 
^'  peojjie  of  God"  in  their  afflicted  state;  secondly,  The  enjoyment  of 
"the  pleasures  of  sin  for  a  season.''  2.  The  determination  he  made 
as  unto  his  own  interest  and  concernment;  he  "  chose  rather,"  eta 

1   In  thej'^7'5^  sundry  things  may  be  considered: — 

(1.)  Who  were  this  "people  of  God;"  that  is,  in  contradistinc- 
tion and  opposition  unto  all  other  people  and  nations 
e^z^'"^^'"  whatever?  These  were  the  Hebrews,  the  posterity  of 
Jacob,  then  in  Egypt;  that  is,  the  brethren  of  Moses, 
Exod.  ii.  10,  11. 

(2.)  How  did  these  Hebrews  come  to  be  thus  the  people  of  God 
in  a  peculiar  manner,  in  opposition  unto  all  other  people  whatever? 
Now  this  was  by  virtue  of  that  especial  covenant  which  God  made 
with  Abraham  and  his  seed  throughout  all  generations;  the  token 
whereof  they  bare  in  their  flesh.  Therein  God  became  their  God, 
and  they  became  his  people:  which  relation  cannot  be  any  otherwise 
raised  between  God  and  any  of  the  children  of  men,  but  by  virtue 
of  a  covenant.     And, — 

Ohs.  I.  Let  hence  no  man  be  offended  at  the  low,  mean,  perse- 
cuted condition  of  the  church  at  any  time. — All  God's  people,  and 
the  only  people  he  had  then  in  the  world,  were  only  a  company 
of  brick-makers,  under  hard  and  cruel  task-ma.^ters.  And  whoever 
would  belong  to  the  people  of  God  was  to  cast  in  his  lot  among 
them ;  as  it  was  with  Moses.     Wherefore, — 

Ohs.  II.  The  sovereign  wisdom  of  God,  in  disposing  the  outward 
state  and  condition  of  his  people  in  this  world,  is  to  be  suhmitted 
unto. — He  only  knows  what  is  good  for  tliem,  ar.  d  for  the  concern- 
ments of  his  glorj  in  them. 


VER  24-26.]  EPISTLE  TO  THE  HEBREWS.  149 

Ohs.  III.  It  is  certain  there  is  somewhat  contained  in  this  title 
and  privilege  that  is  infinitely  above  all  outward  things  that  may  be 
enjoyed  in  this  world,  and  which  doth  inexpiessibly  outbalance  all 
the  evils  tliat  are  in  it.  For  otherwise  men  might  be  losers  by  the 
nearest  relation  unto  God;  and  he  should  not  be  himself  an  all- 
satisfactory  reward. 

Obs.  IV.  The  church,  in  all  its  distresses,  is  ten  thousand  times 
more  honourable  than  any  other  society  of  men  in  the  world; — 
they  are  "  the  people  of  God."  And  we  may  observe,  "  That  their 
being  so,  and  withal  professing  and  avowing  themselves  so  to  be, 
is  that  which  provokes  the  world  against  them,  and  which  is  the 
cause  of  all  their  persecutions.  The  world  cannot  endure  to  hear  a 
company  of  poor,  despised  persons,  perhaps  little  better,  at  least  in  their 
sight,  than  these  Egyptian  brick-makers,  should  take  to  themselves 
and  own  this  glorious  title  of  "  the  people  of  God."  Other  things 
they  pretend  against  them,  as  the  Egyptians  did  against  the  Israelites; 
namely,  that  whereas  they  are  a  people  who  have  a  peculiar  interest 
of  their  own,  there  is  dang>?r  of  sedition  from  them  against  the  state, 
Exod.  i,  9,  10.  This  is  the  usual  pretence.  The  true  cause  of  their 
rage  is,  their  profession  that  they  are  the  people  of  God,  and  have 
a  right  unto  all  the  jjrivileges  accompanying  that  title. 

(o.)  This  people  of  God  is  proposed  to  Mo'^esas  under  "  affliction," 
so  as  that  if  he  will  join  himself  to  them,  it  must  be  with  a  partici- 
pation of  the  outward  evils  that  they  were  subject  unto. 
^vy/.uTioijyuaOai.  The  word  is  used  only  in  this  place.  .  ")-»«*»«»- 
It  signifies  "  to  be  vexed  and  pressed  with  things  evil 
and  grievous."  And  our  expression,  of  being  "  afflicted,"  or  "  suffer- 
ing affliction,"  according  to  the  common  understanding  of  that  ex- 
pression, scarce  reacheth  unto  the  emphasis  of  the  original  word, — 
"  to  be  pressed,  vexed,  distressed  with  things  evil,  burdensome, 
destructive  to  nature." 

What  were  the  afflictions  and  sufferings  of  the  people  of  God  at 
that  time,  is  known.  It  is  not  only  related  m  the  Scripture,  with 
their  sighs,  sorrows,  and  cries  under  them,  but  they  are  frequently 
mentioned  afterwards  as  the  highest  distresses  that  human  nature 
could  be  exposed  unto. 

But  it  may  be  inquired,  how  a  participation  in  tliese  sufferings 
was  proposed  unto  Moses,  seeing  it  was  not  required  of  him,  nor  was 
he  called  unto  it,  to  work  in  the  same  kilns  and  furnaces  with  his 
brethren.  I  say,  it  is  not  at  all  here  intimated  that  he  was  so;  but 
only,  considering  their  woful  condition,  he  cast  in  his  lot  among 
them,  to  take  that  portion  which  fell  to  his  share.  He  made  no 
bargain  or  contract  for  himself,  but  choosing  their  condition,  referred 
himself  for  his  part  antl  share  unto  the  guidance  of  divine  Provi 
dence.     And  this  fell  out  in  the  danger  of  his  life,  his  fligiit  out  of 


i  ^0  AN  EXPOSITION  OF  THE  [CHAP.  XL 

E'^ypt,  his  long  poor  condition  in  Midian,  with  all  the  evils  that  be- 

foil  him  afterwards. 

Secondly,  That  which  was  proposed  unto  hitn  in  opposition  here- 
„  ,  unto  was,  as  we  render  the  words,  "  to  enioy  ihe  lileasures 

ilpoo'xa.tiov  '  '  i)    ^  1 

'i-ciiv  ccf^ajtrla.;  of  sin  for  a  season," — to  have  the  temporary  enjoyment 
a,7roXavff,v.  of  biu.  ' kvo'Kaustg  js  "  fruitiou"  or  "  enjoyment."  and  is 
usually  applied  to  signify  such  a  fruition  as  hath  gust  and  relish  in 
it,  yielding  delight  and  pleasure  unto  them  tliat  have  it;  as  all  en- 
joyment in  some  measure  doth,  nor  is  any  man  said  to  enjoy  that 
which  he  doth  not  take  some  satisfaction  in.  Hence  we  have  ren- 
dered it  "  pleasures,"  in  the  plural  number.  For  the  best  that  sin, 
01  any  thing  that  is  enjoyed  with  sin,  can  pretend  unto,  is  but  pre- 
sent, transitory  pleasure. 

To  clear  the  meaning  of  the  words,  we  must  observe,  (1.)  That  no 
man  makes  sin,  as  sin,  under  its  formal  notion,  to  be  the  object  of 
his  desires,  nor  can  be  said  to  have  or  pijssess  the  fruition  of  it.  (2.) 
That  the  things  here  intended  are  those  which  accompanied  his 
being  the  son  of  Pharaoh's  daughter,  called  "  the  treasures  of  Egypt" 
in  the  next  verse.  (3.)  That  those  things  might  absolutely  and  in 
themselves  be  enjoyed  and  used  without  sin;  and  so  they  were  by 
him,  until  the  appointed  time  came  wherein  he  was  called  from 
them.  (4.)  They  would  therefore  have  become  sin  unto  him,  not  in 
themselves,  but  in  their  enjoyment;  and  that  for  two  reasons:  [1.] 
Because  they  would  have  hindered  liim  from  the  performance  of  a 
duty  necessary  unto  the  glory  of  God  and  his  own  salvation,  as  we 
shall  see  immediately.  [2.]  Because  he  could  not  so  enjoy  them 
without  a  conjunction  with  the  Egyptians,  it  may  be,  in  their  idolatries, 
but,  to  be  sure,  in  the  persecution  and  oppression  of  the  people  of  God. 

Wherefore,  to  have  or  hold  the  fruition  of  sin,  in  this  place,  is  to 
continue  in  the  enjoyment  of  all  outward  advantages  by  the  rueans 
of  the  greatest  sin  imaginable,  namely,  the  neglect  of  the  only  great 
duty  incumbent  on  us  in  this  world,  or  the  profession  of  faith  in 
God  and  the  true  religion  on  the  one  hand,  and  persecuting  the 
church  of  God  on  the  other. 

This  enjoyment  of  sin  is  said  to  be  rrpocxaipog,  "  temporary,"  "  for 
a  season  ;"  subject  unto  a  thousand  interruptions  in  this  life,  and 
unavoidably  ending  with  it. 

Tiius  were  things  truly  represented  and  proposed  to  the  thoughts 
of  Moses.  They  were  so  by  himself  He  hid  not  his  eyes  from  the 
worst  on  the  one  hand;  nor  did  he  suffer  himself  to  be  imposed  on 
by  the  flattering  appearances  on  the  other.  He  omitted  no  circum- 
stances that  might  influence  a  right  judgment  in  his  choice.  Hp 
considered  the  worst  of  the  people  of  God,  which  is  their  afiiction; 
and  the  best  of  the  world,  which  is  but  the  evanid  pleasure  of  sin; 
and  preferred  the  worst  of  the  one  above  the  best  of  the  other. 

2.  The  wuik  of  his  faith  is  expressed  in  the  act  of  his  mind  with 


VER.  24  20.]  EPISTLE  TO  THE  HEBREWS.  151 

respect  unto  these  different  oljects.     He  chose  the  one  rather  than 

the  other.    They  were  proposed  unto  the  elective  power 

or  faculty  of  his  soul;  that  whereby,  upon  the  due  con-       ^'«^^'>'  »^«- 

sideration  and  pondering  of  things  and  their  reasons,  it 

is  able  to  embrace  that  which  is  truly  good  unto  it  or  best  for  it, 

and  refuse  whatever  stands  in    competition  with   it.     His  choice 

hereby,  on  mature  deliberation,  may  be  expressed  in  the  conclusions 

which  he  made  in  his  own  mind  on  this  occasion  ;  as, — ■ 

(1.)  That  those  two  opposite  states  were  divinely  proposed  unto 
his  consideration,  as  those  wherein  his  concernment  did  lie,  and 
unto  one  of  which  he  must  associate  himself  He  found  that  he 
could  not  be  happy  alone,  nor  perform  his  duty,  nor  enjoy  things 
that  were  good  and  desirable.-  And  these  two  sorts  are  always  in 
the  world,  and  are  made  conspicuous  in  a  time  of  persecution.  Some 
think  they  may  pass  their  time  here  without  a  relation  unto,  or  a 
conjunction  with  either  of  these  societies.  They  will  neither  join 
themselves,  as  they  suppose,  to  the  persecuted  church  nor  to  tlie 
persecuting  world.  But  they  deceive  themselves;  for  if  they  choose 
not  the  one,  they  do  belong  unto  the  other. 

(2.)  That  those  vStates,  and  an  interest  in  them,  were  irreconcil- 
able, so  as  that  he  could  not  enjoy  the  good  things  of  them  Ijoth, 
but  adhering  unto  the  one,  he  must  renounce  the  other.  If  he 
cleave  to  "  the  treasures  of  Egypt,"  he  must  renounce  "  tiie  people 
of  God;"  and  if  he  join  himself  unto  the  people  of  God,  he  must 
renounce  all  his  interest  in  Egypt.  This  he  saw  necessary,  from  that 
profession  which  God  required  of  him,  and  from  the  nature  of  the 
promise  whioh  that  profession  did  respect. 

(3.)  He  passed  a  right  judgment  concerning  the  true  nature  and 
end  of  those  things,  which  were  to  be  enjoyed  in  his  continuing  as 
the  son  of  Pharaoh's  daughter.  Notwithstanding  all  their  glittering 
appearance,  they  were  in  themselves  temporary,  fading,  jDerishing; 
and  unto  him  would  be  sinful,  pernicious,  and  destructive. 

(4.)  Hereon  he  was  determined  in  his  mind,  and  actually  made 
his  choice  of  the  state  and  condition  which  he  would  embrace.  He 
"  chose  rather  to  suffer  affliction,"  etc.  The  reason  of  which  judg- 
ment and  choice  is  more  fully  expressed  in  the  next  verse.  And  we 
may  observe, — 

Obs.  V.  That  in  a  time  of  great  temptations,  especially  from 
furious  persecutors,  a  sedate  consideration  of  the  true  nature  of  all 
things  wherein  we  are  concerned,  and  their  circumstances  on  every 
hand,  is  necessary  to  enable  us  unto  a  right  choice  of  our  lot,  and  a 
due  performance  of  our  duty. — The  things  we  are  to  lose,  in  hous  s, 
lauds,  possessions,  liberty,  and  life  itself,  make  an  appearance  of  a 
desirableness  not  to  be  overcome.  And  the  distresses,  on  the  other 
hand,  of  a  persecuted  estate,  appear  very  terrible.  If  the  mind  leave 
itself  unto  the  conduct  of  its  affections  in  this  matter^  it  will  never 


152  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

make  a  right  choice  and  determination.  Faith  enables  the  soul  to 
divest  the  thinffs  on  either  side  of  their  flatteiintr  or  friohtening 
appearances,  and  to  make  a  right  judgment  of  them  in  their  proper 
nature  and  ends. 

Obs.  VI.  No  profession  will  endure  the  trial  in  a  time  of  perse- 
cution, but  such  as  proceeds  from  a  determinate  choice  of  adliering 
unto  Christ  and  the  gospel,  with  a  refusal  and  rejection  of  whatever 
stands  in  competition  with  them,  on  a  due  consideration  of  the 
respective  natures  and  ends  of  the  things  jDroposed  unto  us  on  the 
one  hand  and  the  other; — that  is,  the  loss  of  all  temporal  good 
tilings,  and  the  undergoing  of  all  that  is  temporally  evil.  Those 
who  engage  unto  a  profession  on  such  light  convictions  of  truth,  or 
other  inferior  grounds,  as  it  were  at  peradventures,  will  scarce  endure 
when  it  comes  unto  a  trial,  like  that  which  Moses  underwent. 

Obs.  VII.  He  chose  to  be  afflicted  with  the  people  of  God ;  and 
so  must  every  one  do  who  will  be  of  them  unto  his  advantage. — 
Our  Lord  Jesus  Christ  warns  us,  that  some  will  entertain  the  gospel, 
but  when  persecution  ariseth  for  the  word,  immediately  they  fall 
away.  They  would  have  him,  but  not  with  his  cross;  and  his  gospel, 
but  not  with  its  burden.  And  of  the  same  Samaritan  sect  there  are 
multitudes  in  every  age.  They  would  be  accounted  of  the  people 
of  God,  but  they  will  have  nothing  to  do  with  their  afflictions. 
They  have  ways  of  compliance  to  keep  their  own  peace  and  wealth, 
it  may  be  their  places  and  profits,  witliout  being  concerned  in  the 
afflictions  of  the  people  of  God.  But  those  who  will  not  have  their 
afflictions  shall  never  have  their  privileges;  and  so  it  is  all  one 
whether  they  profess  themselves  to  belong  unto  them  or  no. 

Obs.  VIII.  Men  fearfully  delude  themselves,  in  the  choice  they 
make  about  profession  in  times  of  persecution. — The  choice  which 
they  have  to  make  is  really  and  singly  between  the  pleasures  of  sin, 
and  those  to  be  enjoyed  but  for  a  little  while;  and  present  sufferings 
attended  with  an  eternal  reward,  as  the  next  verse  declares.  But 
for  the  most  part  men  have  other  notions  of  things,  and  suppose 
they  may  come  off  with  some  distinctions  or  limitations,  like  that 
of  Naanian,  and  save  themselves. 

Thirdly,  The  grounds  whereon  Moses  proceeded  are  expressed 
in  the  next  verse. 

Ver.  26. — "  Esteeming  the  reproach  of  Christ  greater  riches  than 
the  treasures  of  Egypt;  for  he  had  respect  unto  the  recompence  of 
the  reward." 

The  words  contain  the  ground  and  reason  of  the  choice  of  Moses, 

mentioned  in   the  foregoing  verse.     And   tliis  is,   the 

'"'  "    "^  *  judgment  which  he  made  concerning  the  things  which 

he  chose  and  those  v/hich  he  refused,  being  compared  one  with  the 


VF.R.  24  2(3.]  EPISTLE  TO  THE  HEBREWS.  153 

other.     "  Ebteeming,"  or  having  esteemed,  dett^'iTiIned  and  judged. 
And, — 

1.  There  are  the  things  themselves  expressed  concerning  which 
he  passed  a  judgment,  namely,  "the  reproach  of  Christ"  on  the 
one  hand,  and  "the  treasures  of  Egypt"  on  the  other.  2.  The 
common  notion  under  which  he  considered  them  both,  and  by  an 
especial  interest  wherein  the  one  was  preferred  before  the  other; 
and  this  was  "riches," — he  judged  one  to  be  "greater  riches"  than 
the  other.  8.  The  especial  reason  whereby  the  things  which  he 
chose  approved  themselves  in  his  mind  to  be  greater  riches  than 
the  other,  namely,  from  "the  recompence  of  the  reward"  which 
belonged  unto  them,  and  was  inseparable  from  them. 

1.  The  thing  which  he  chose  he  calls  "  the  reproach  of  Christ." 
This  must  be  the  same  with  what  he  calls  being  "  af- 
flicted with  the  people  of  God,"  in  the  verse  foreo'oing,     -  t'  °''''  f^'* 
only  with  an  addition  of  a  consideration  under  which 
it  was  peculiarly  eligible.     What  is  this  "  reproach  of  Christ,"  we 
must  inquire. 

Much  endeavour  hath  been  used  by  some  to  remove  the  consi- 
deration of  Christ,  as  then  proposed  unto  the  church  in  the  promise, 
out  of  the  words.  Grotius  and  his  follower  would  have  "  the  re- 
proach of  Christ"  to  be  only  such  kinds  of  reproach,  sufferings,  and 
iifflictions,  as  Christ  himself  afterwards,  and  Christians  for  Christ, 
did  undergo.  Of  the  same  mind  is  Crellius,  who  feigns  at  least  a 
eatacliresis  in  the  words,  arising  out  of  sundry  tropes  and  metaphors. 
But  he  thinks  that  chiefly  the  afilictions  of  the  people  of  Israel  were 
called  the  reproach  of  Christ,  because  they  were  a  type  of  Christ, 
that  is,  of  Christians  in  some  sense.  So  unwilling  are  some  to  admit 
any  faith  of  Christ,  or  knowledge  of  him,  into  the  religion  of  the 
ancient  patriarchs.     But, — 

(i.)  *0  Xp/ffro's,  as  here,  is  never  used  for  any  type  of  Christ,  for 
any  but  Christ  himself.  (2.)  If  Moses  underwent  reproaches  as  the 
type  of  Christ,  and  knew  that  he  did  so,  then  he  believed  in  Clirist; 
which  is  the  thing  they  w^ould  deny.  (3.)  The  immediate  reason  of 
the  persecution  of  the  Israelites  was,  because  they  would  not  coalesce 
into  one  people  with  the  Egyptians,  but  would  still  retain  and  abide 
by  their  distinct  interests  and  hopes.  Now,  their  perseverance  herein 
was  grounded  on  their  faith  in  the  promise  made  unto  Abraham, 
which  was  concerning  Christ.  So  these  things  have  nothing  of 
solidity  in  them. 

But  the  mind  of  the  apostle  is  evident  in  this  expression. 
For,— 

(1.)  From  the  first  promise  concerning  the  exhibition  of  the  Son 
of  God  in  the  flesh,  Christ  was  the  life,  soul,  and  the  all  of  the 
cliurch,  in  all  ages.    From  him  all  was  derived,  and  in  him  all  cen- 


154  AN  EXPOSITION  OF  THE  [CHAP.  XL 

tred:  "Jesus  Christ,  the  same  yesterday,  to  day,  and  for  ever;" — 
a  "  Lamb  slain  from  the  foundation  of  the  world."  To  deny  this,  ia 
to  destroy  the  whole  mystery  of  the  wisdom  of  God  under  the  old 
testament,  and  in  particular,  to  overthrow  the  whole  apostolical  ex- 
position of  it  in  this  epistle. 

(2.)  Being  so,  he  was  the  original  cause  or  occasion  of  the  suffer- 
ings of  the  church  in  all  ages.  All  the  persecutions  of  the  church 
arose  from  the  enmity  between  the  two  seeds,  which  entered  upon  the 
promise  of  Christ.  And  the  adherence  of  believers  unto  that  pro- 
mise is  the  only  cause  of  that  separation  from  the  world,  which  is 
the  immediate  cause  of  all  their  persecution.  Wherefore,  "  the  re- 
proach of  Christ/'  in  the  first  place,  signifies  the  reproach  which 
upon  the  account  of  Christ,  or  their  faith  in  him,  they  did  undergo. 
For  all  outward  observances  in  the  church,  in  all  ages,  are  but  the 
profession  of  that  faith. 

(3.)  Christ  and  the  church  were  considered  from  the  beginning  as 
one  mystical  body;  so  as  that  what  the  one  underwent,  the  other  is 
esteemed  to  undergo  the  same.  Hence  it  is  said,  that  "  in  all  their 
affliction  he  was  afflicted,"  Isa.  Ixiii.  9.  And  the  apostle  Paul  calls 
his  own  sufferings,  "that  which  is  behind  of  the  afflictions  of  Christ," 
Col.  i.  24,^ — namely,  which  belonged  unto  the  full  allotment  of  suf- 
ferings unto  that  mystical  body  whereof  Christ  is  the  head.  And 
in  this  sense  also  the  afHictions  of  the  church  are  the  afflictions  of 
Christ. 

(4.)  Somewhat  of  that  which  is  here  called  "the  reproach  of  Christ" 
IS  called  by  the  same  apostle  "  the  marks  of  the  Lord  Jesus  in  his 
body,"  Gal.  vi.  17;  or  the  stripes  which  he  endured,  with  the  marks 
of  them  that  remained,  for  the  sake  of  Jesus  Christ.  And  so  are  all 
the  sufferings  of  the  church  the  reproach  of  Christ,  because  it  is  for 
his  sake  alone  that  they  undergo  them,  and  it  is  he  alone  whom 
they  lay  in  the  balance  against  them  all. 

2.  All  the  sufferings  of  the  people  of  God  for  the  sake  of  Christ 
are  called  his  "  reproach."  For  all  sorts  of  afflictions,  persecutions, 
and  oppressions  from  men,  on  the  account  of  the  profession  of  the 
truth,  are  intended.  And  they  are  so  called  on  a  double  account: 
(1.)  Because  the  foundation  of  them  all  is  always  laid  in  reproach. 
The  world  can  neither  justify  nor  countenance  itself  in  its  persecu- 
tions of  the  church,  unless  they  first  cover  it  all  over  with  reproaches. 
So  dealt  they  with  our  Lord  Jesus  Christ  himself  They  attempted 
not  to  take  away  his  life,  before  the  rage  of  the  people  was  by  all 
manner  of  reproaches  stirred  up  against  him.  So  it  is  in  all  the 
persecutions  and  sufferings  of  the  church.  They  ai-e  always  repre- 
sented as  heretics,  schismatics,  or  seditious  persons,  opposite  to  all 
good  order  in  church  and  state,  before  they  are  exposed  to  violence. 
And  this  also  is  usually  accompanied  with  coutempt,  scorn  mock- 


VER.  24-26.]  EPISTLE  TO  THE  HEBREWa,  155 

ing,  and  false  accusations.  Wherefore,  all  the  sufferiugs  of  believers 
may  be  denominated  from  this  rise  and  entrance  of  them.  (2.) 
There  is  nothing  in  sufferings  that  is  more  sharp  and  terrible  unto 
ingenuous  souls  than  this  reproach  is;  nothing  that  hath  more  of  a 
severe  trial  in  it  Hence  the  psalmist,  in  the  person  of  Christ,  com- 
plains that  "  rejiroach  liad  broken  his  heart,"  Ps.  Ixix.  19,  20.  And 
the  apostle  mentions  '"  cruel  mockings,"  verse  36  of  this  chapter, 
Avhere  we  shall  speak  of  them.  (3.)  They  are  so  called,  because  all 
the  persecutions  of  the  church  do  arise  from  the  enmity,  hatred, 
scorn,  and  contempt,  which  the  world  hath  of  and  towards  Christ 
himself,  or  the  mystery  of  the  wisdom  of  God  for  the  salvation  of 
sinners  in  and  by  liim.    And  we  may  observe  in  our  passage,  that, — 

Obs.  I.  Reproach  hath  in  all  ages,  from  the  beginning  of  the 
world,  attended  Christ  and  all  the  sincere  professors  of  faith  in  him; 
which  in  God's  esteem  is  upon  his  account. — One  of  his  last  acts  in 
this  world  was  his  conflicting  with  ignominy  and  shame;  which  he 
overcame  with  contempt,  Heb.  xii.  2,  3.  And  his  apostles  began 
their  ministry  with  "  suffering  shame  for  his  name's  sake,"  Acts  v.  41. 
But  when  the  mystery  of  iniquity  began  to  work,  one  great  design 
in  it  was,  for  the  rulers  of  the  church  and  their  adherents  to  quit 
themselves  of  this  reproach  and  scorn  from  the  world;  which  in- 
deed they  did  not  deserve.  '  Wherefore,  they  contrived  all  ways 
whereby  they  might  attain  wealth,  honour,  grandeur,  and  venera- 
tion in  the  world ;  wherein  they  succeeded,  unto  the  ruin  of  Christian 
religion. 

3.  That  which  Moses  compared  herewithal  was  "the  treasures  of 
Euvpt;"  the  treasures  that  were  in  Eijypt.  "Tiea-  „~  , 
sures"  properly  are  liches  in  gold,  silver,  precious  stones,  yum^  S»«-at/- 
and  other  things  higliiy  valuable,  that  are  stored,  hid,  f""- 
and  laid  up.  But  when  there  is  mention  of  the  treasures  of  a 
nation,  they  include  all  those  profits  and  advantages  of  it  also 
whence  those  treasures  are  gathered.  In  both  respects,  Egypt, 
whilst  it  flourished,  was  behind  no  kingijom  in  the  world;  What 
was,  and  what  might  be,  the  interest  of  Moses  in  these  treasures,  we 
before  declared.  But  in  this  matter  he  doth  not  so  much,  or  at  least 
not  onl}^  consider  them  as  unto  his  own  share  and  interest,  but  also 
absolutely  what  they  were  in  themselves.  He  considered  what 
they  were,  what  they  would  amount  unto,  what  might  be  done  with 
them  or  attained  by  them,  and  prefers  the  reproach  of  Christ  above 
them  all.     For, — 

Obs.  II.  Let  the  things  of  this  world  be  increased  and  multiplied 
into  the  greatest  measures  and  degrees  imaginable,  it  alters  not  their 
kind. — They  are  temporary,  fading,  and  perishing  still;  such  as  will 
stand  men  in  no  stead  on  their  greatest  occasions,  nor  with  respect 
unto  eternity. 


156  AN  EXPOSITION  OF  TUE  [CHAP.  XI. 

Now,  these  things  were  not  considered  by  Jloses  in  the  notion  of 
them,  but  he  saw  them  daily  exempHfied  before  his  face.  He  saw 
"the  treasures  of  Egypt,"  with  tlie  state,  glory,  gallantry,  and  power 
of  the  court,  by  whom  they  were  enjoyed,  and  what  supply  they  had 
for  all  their  lusts  and  desires.  And  he  saw  the  poor,  oppressed, 
scorned  people  uf  God,  in  their  bearing  "the  reproach  of  Christ."  Yet 
in  this  present  view  of  them,  when  it  most  highly  affected  him,  he 
did  in  his  mind,  judgment,  and  resolution,  prefer  the  latter  before 
the  former,  so  as  to  choose  it  and  embrace  it.  This  is  that  which 
faith  will  effect.     Let  us  go  and  do  likewise. 

•i.  These  things  Moses  considered  under  the  notion  of  "  riches." 
He  "  esteemed  the  reproach  of  Christ  to  be  greater 
Msj?;«va  riches."  Riches,  oi^ulency,  wealth,  contain  all  that  men 
love  and  value  in  this  world ;  all  that  is  of  use  unto 
them  for  all  the  ends  of  life ;  all  that  they  desire,  and  place  their 
happiness  in, — at  least  so  far,  that  they  judge  they  cannot  be 
Jiappy  without  them.  Hence  two  things  are  denoted  in  the  word: 
(1.)  Tliat  which  is  the  principal  means  of  sil]  the  ends  of  life.  (2.) 
An  abundance  of  it.  On  these  accounts  the  word  is  frequently  used 
by  the  Holy  Ghost  to  denote  the  spiritual  things  which  God  pre- 
pares for  and  gives  unto  believers,  with  the  greatness,  the  abun- 
dance, the  excellency  of  them.  They  are  called  "  riches,"  *'  durable 
substance,"  "treasures;"  and  are  said  to  be  "richly"  or  "abundantly 
communicated,"  for  there  is  in  them  an  all-suthciency,  in  all  things, 
for  all  the  ends  of  man's  life  and  blessedness.  So  doth  the  apostle 
here  call  them  "  riches,"  with  an  especial  respect  also  to  "  the  trea- 
sures of  Egypt,"  which  were  their  riches. 

Obs.  III.  There  is  therefore  an  all-satisfactory  fulness  in  spiri- 
tual tilings,  even  when  the  enjoyment  of  tliem  is  under  reproach 
and  persecution,  unto  all  the  true  ends  of  the  blessedness  of 
men. 

5.  Lastly,  There  is  in  the  words  the  ground  whereon  Moses  made 
his  judgment  concerning  these  things,  and  what  it  was  which  influ- 
enced his  mind  into  that  determination.  For  although  he  might 
on  some  accounts  prefer  "  the  reproach  of  Christ "  unto  "  the  trea- 
sures of  Egypt,"  yet  it  doth  not  easily  occur  on  what  ground  he 
should  judge  that  it  was  "greater  riches"  than  they,  or  more  suffi- 
cient unto  all  the  ends  of  men's  lives  and  blessedness.  Wherefore 
tiie  ground  of  this  judgment  being  taken  from  a  due  consideration 
of  what  did  accompany  this  reproach  of  Christ,  and  was  inseparably 
annexed  unto  it,  is  expressed  in  these  words,  "For  he  had  respect 
unto  the  recompence  of  the  reward." 

"He  had  respect,"  dr^iO^sn,  "intuitus  est;"  he  looked 
on,  he  saw  b}^  the  eyes  of  faith,  as  represented  in  the 
promise;  he  took  into  consideration 


"VER.  24-26.]  EPISTLE  TO  THE  HEBUEV.'S.  157 

"The    recompenco    of  the    reward;"    "  prsemii    retrlhutionem/' 
*' largitionem;"    "'rnercedis   redditionem;"   the  gratui- 
tous reiuard  that  God  hath  annexed   unto   faith   and       -^V  ^"'^"' 
obeditnce,    not    merited    or    deserved   by   them,    but 
infalhbly    annexed    unto    them,    in    a    way    of    sovereign    bounty. 

The  causal  conjunction,  "  for,"  is  introductive  of  the 
reason  whereon  Moses  made  the  judgmentbeforedeclared. 

Schlichtiugius  is  mute  as  unto  this  reward,  not  knowing,  as  it 
should  seem,  how  to  avoid  the  force  of  this  plain  testimony  con- 
cerning the  faith  which  believers  under  the  old  testament  had  of 
eternal  rewards,  by  virtue  of  God's  promise.  Grotius  is  bold,  in  his 
usual  manner,  and  refers  it  to  the  possession  of  the  land  of  Canaan. 
Hammond  forsakes  his  euiJe,  and  extends  it  unto  things  eternal. 
Nor  can  there  be  any  thing  more  improbable  than  the  conjecture 
of  Grotius;  for  neither  did  Moses  ever  enter  into  the  land  of 
Canaan,  nor  was  the  interest  of  his  posterity  therein  to  lie  any  way 
compared  with  the  treasures  of  Egypt 

But  the  apostle  gives  us  here  a  pregnant  in.stance  of  that  descrip- 
tion of  faith  which  he  gave  us  in  ttie  first  verse  of  the  chapter, 
namely,  that  it  was  "  the  substance  of  things  hoped  lor,  ami  the 
evidence  of  things  not  seen;"  for  both  these  were  seen  in  this  faith 
of  Aloses.  It  aave  him  an  evidence  of  the  invisible  thiniis  of  the 
eternal  reward ;  and  caused  them  so  to  subsist  in  their  power  and 
foretaste  in  his  mind,  as  that  he  chose  and  preferred  them  above  all 
things  present  and  visible.     And, — 

Obs.  IV.  Such  signal  exem{)lifications  of  the  nature  and  efficacy 
of  faith  in  others,  especially  when  victorious  against  mi-hty  oppo- 
sitions, as  they  were  in  Moses,  are  high  encouragements  unto  us 
unto  the  like  exercise  of  it  in  the  like  circumstances. 

Now  whereas,  as  was  said,  and  as  is  plain  in  the  text,  this  is 
the  ground  whereon  Moses  made  the  judgment  declared,  it  is  evi- 
dent that  the  whole  thereof,  and  of  his  faith  therein,  is  resolved 
into  this  certain  and  immovable  truth,  that  God  in  his  purjDuse, 
promise,  and  constitution  of  his  word,  hath  immulably  annexed  a 
blessed  reward  unto  the  reproach  of  Christ,  or  the  undergoing  of  it 
by  believers. 

We  must  therefore  inquire,  (1.)  What  this  "recumpence  of  re- 
ward" is;  and,  (2.)   How  Moses  had  "  respect  unto  it.'"' 

(1.)  Tliat  this  "reconipence  of  reward"  includes  in  it,  yea,  princi- 
pally respects,  the  eternal  reward  of  persecuted  believers  in  heaven, 
is  out  of  question.  But  whereas  God  is  in  his  covenant  a  ^jre^ejvi 
reiuard  unto  them,  Gen.  xv.  1 ;  and  that  in  the  present  keeping  of 
his  commandments  there  is  a  great  reward,  Ps.  xix.  11;  as  also, 
that  the  spiiitual  wisdom,  grace,  mercy,  and  consolation,  that  be- 
lievers receive  in  this  world,  are  "riches,"  "treasures,"  and  "duruLlH 


158  AN  EXrO.SITLON  OF  'J  HE  [CIIAP.  XL 

snLstance;"  I  doul)t  not  Imt  the  blessed  peace,  rest,  and  satisfaction 
"vvhich  they  havi--,  in  a  conifortahle  persuasion  of  their  covenant- 
interest  in  God,  are  also  included  herein.  But  even  these  also  have 
their  ])o\ver  and  efficacy  from  their  inseparable  relation  unto  the 
eternal  reward. 

(2.)  This  reward  he  had  **  respect"  unto;  which  compriseth  throe 
things:  [1.]  He  believed  it  upon  divine  revelation  and  promise;  and 
that  so  steadfastly  and  with  such  assurance,  as  if  he  held  it,  or  had 
seen  it  with  his  eyes.  [2.]  He  valued  it  according  to  its  worth  and 
desert,  as  that  which  was  to  be  preferred  incomparably  above  all 
present  things.  [3.]  He  brought  it  into  reckoning  and  account,  in 
the  judgment  which  he  was  to  make  concerning  tiie  reproach  of 
Christ  and  the  treasures  of  Egypt.  And  this  was  the  victory 
whereby  he  overcame  the  world,  even  his  faith. 

And  sundry  observations,  for  our  own  use  and  instruction,  we  may 
take  fiom  this  exam[)le  of  the  faith  of  Moses  and  its  success. 

But  we  must  first  of  all  observe  in  general,  that  the  consideration 
of  this  example  is  principally  required  of  us  in  those  seasons  wherein 
we  are  brought  into  the  like  circumstances  with  him, — that  is,  a 
time  of  great  distress,  oppression,  and  persecution  of  the  church; 
and  unto  such  a  season  is  this  example  here  applied  by  the  apostle. 
So  we  may  learn, — 

Obs.  V.  It  is  our  duty,  in  the  whole  course  of  our  faith  and  obedi- 
ence, to  have  respect  unto  the  future  recompence  of  reward,  but  it 
is  so  especially  in  times  of  great  persecution  and  oppression  of  the 
church,  wherein  we  are  and  resolve  to  be  sharers; — a  respect,  not  as 
unto  that  which  we  shall  deserve  by  what  we  do  or  suffer;  nor  as 
that  which  principally  intiuenceth  us  unto  our  obedience  or  suffer- 
ing, which  is  the  love  of  God  in  Christ;  nor  as  that  between  which 
and  what  we  do  there  is  any  proportion,  like  that  between  work 
and  wages;  but  only  as  unto  that  which  divine  bounty  hath  pro- 
posed unto  us  for  our  encouragement,  or  as  that  which  becomes 
the  divine  goodness  and  righteousness  freely  to  grant  unto  them 
that  believe  and  obey.  See  our  exposition  on  chap.  vi.  10.  But 
this  I  add,  that  we  are  to  have  this  respect  unto  the  future  reward 
principally,  or  to  have  faith  in  exercise  about  it,  in  the  times  of 
danger,  persecution,  and  oppression.  Nor  is  this  respect  unto  the 
reward  anywhere  mentioned  in  the  Scripture,  but  it  is  still  with  re- 
gard unto  sufferings  and  tribulations.  See  Matt.  v.  11,  12,  x.  39; 
Luke  vi.  35;  Heb.  x.  35;  Rev.  xxii.  12.  For  as  in  such  a  season 
we  do  stand  in  need  of  that  view  and  consideration  of  the  future 
reward  which  we  may  lay  in  the  balance  against  all  our  present 
sufferings;  so  it  becomes  the  greatness,  goodness,  and  righteousness 
of  God,  that  those  who  suffer  from  the  world  for  him,  and  accord- 
ing to  his  will,  should   have  that  proposed  and  assured  unto  theuv, 


VEH.  24  2G.]  EPJKTL3  TO  THE  HEBREWS.  159 

for  their  encouragement,  which  is  incomparably  greater  in  goodness 
and  blessedness  than  what  they  can  suffer  from  the  world  is  in  evil, 
loss,  and  trouble.  And  therefore  frequently  where  believers  are 
encouraged  with  an  expectcition  of  this  reward,  they  are  so  also  with 
being  minded  of  that  recompence  of  reward,  in  vengeance  and 
punishment,  which  shall  befall  their  wicked  persecutors;  both  of 
them  being  on  many  accounts  alike  suited  unto  their  encourage- 
ment.    See  Phil.  i.  28;  2  Thess.  i.  4-10. 

Ohs.  VI.  It  is  faith  only  that  can  carry  us  through  the  difficul- 
ties, trials,  and  persecutions,  which  we  may  be  called  unto  for  the 
sake  and  name  of  Christ. — Moses  himself,  with  all  his  wisdom, 
learning,  courage,  and  resolution,  had  never  been  able  to  have  gone 
through  with  his  trials  and  difficulties,  had  not  faith  had  the  rule 
and  government  of  his  mind  and  heart,  had  he  not  kept  it  in  exer- 
cise on  all  occasions.  And  in  vain  shall  any  of  us,  in  such  a  season, 
expect  deliverance  or  success  by  any  other  way  or  means.  A  thou- 
sand other  things  may  present  themselves  unto  our  minds,  for  our 
relief  or  preservation  in  such  a  season;  but  they  will  all  prove  fruit- 
less, dishonourable  shifts,  or  snares  and  temptations,  unto  the  ruin 
of  our  souls.  We  are  "  kept  by  the  power  of  God  through  faith  unto 
salvation." 

Ohs.  VII.  Faith  in  exercise,  will  carry  us  safely  and  securely 
through  all  the  trials  which  we  have  to  undergo  for  Christ  and  the 
gospel. — As  there  is  no  other  way  for  our  safety,  success,  and  victory, 
so  this  will  never  fail  us.  Consider  all  circumstances,  and  it  is 
almost  impossible  that  our  temptations  and  trials  should  be  greater 
than  those  of  Moses:  howbeit  faith  carried  him  safely  through  them 
all,  as  we  shall  see  further  in  the  next  verses.  How  it  doth  it, 
whence  it  derives  its  power  and  efficacy  for  this  end;  what  are  the 
ways  of  its  working,  and  how  it  engageth  all  our  graces  unto  its 
assistance;  by  what  means  it  resists,  refels,  and  conquers  oppositions; 
how  it  strengthens,  relieves,  and  comforts  the  souls  of  them  that 
believe;  is  not  my  present  work  to  declare:  I  only,  with  the  apostle, 
propose  an  example  of  what  it  hath  done,  as  a  document  and  evi- 
dence of  what  it  will  do  in  like  cases. 

Ohs.  VIII.  Faith  is  highly  rational,  in  all  its  acts  of  obedience  to- 
wards God.- — It  reckoneth,  computeth,  judgeth,  chooseth,  deter- 
mineth,  in  the  most  exalted  acts  of  reason.  All  these  things  are 
here  ascribed  unto  Moses  in  the  exercise  of  his  faith.  I  would  will- 
ingly insist  hereon,  to  vindicate  the  honour  of  faith  from  the  im- 
putations that  are  cast  on  all  its  actings  in  the  world,  as  weak  and 
foolish;  or  that  it  is  nothing  but  an  engine  or  pretence  set  up  unto 
the  ruin  of  reason,  and  the  use  of  it  in  the  lives  of  men.  And  it 
we  cannot  prove  that  the  wisdom  of  faith,  and  the  reason  wherewith 
and  whereon  it  always  acts,  are  the  most  eminent  that  our  natinA 

VOL.    XVI.— 11 


160  AN  EXPOSITION!?  OF  THE  [CHAP.  XI. 

is  capable  of  in  this  world,  and  that  whatever  is  contrary  to  them 
or  inconsistent  with  them  is  arrant  folly,  and  contrary  to  the  pri- 
migenial  light  of  our  nature,  and  all  the  principles  of  reason  truly 
so  called,  we  shall  freely  give  up  ti)e  cause  of  faith  unto  the  vainest 
pretences  of  reason  that  foolish  men  can  make.  But  a  resolution 
not  to  engage  in  such  discourses,  on  this  occasion,  will  not  allow  me 
to  enter  on  a  further  demonstration  of  this  truth. 

Vebse  27. 

TllsTii  xaTiXiTiv  A^ywrrov,  fiij  (poZri&iig  rov  ^i/iov  tou  ^affiXsCfjg'  rhv  yap 
doparov  oj;  bfcov  £}iaf>~sp7j(f£» 

Tou  ^vuov.  Vitlg-,  Lat.,  "  animositatem;"  which  the  Rhemists  translate,  "fierce- 
ness." Syr.,  ^r"f~  '(?.•,  "from  the  fury  of  the  king."  "  Iram,"  "iracundiani;' 
or  as  we.  very  properly,  "  the  wrath." 

'EKctpTip-/i(7S.  Vulg.  Lat.,  "invisibilem  tanquam  videos  sustinuit."  Rhem., 
"for  him  that  is  invisible  he  sustained,  as  if  he  had  seen  him;"  very  improperly, 
and  wiih'iut  any  due  sense.  Tliey  make  sKxpripmi  to  be  a  verb  transitive,  and. 
to  affect  "  hi  n  that  is  invisible;"  whereas  il  is  plainly  used  in  a  neutral  sense,  or 
it  hith  none  at  all.  Nor  is  the  phrase  of  "  sustinere  Deum"  any\\here  u^ed. 
Syr.,  "t'?'],  "and  he  hoped,"  or  "  trusted,  as  one  who  saw  him  who  is  invisible." 
"  Fortiter  obduravit;"  "  forti  animo  fuit."     We  properly,  "  endured." 

Ve)\  27. — By  faith  he  forsook  Egypt,  not  fearing  the 
wrath  of  the  king:  for  he  endured,  as  seeing  him  who 
is  invisible. 

Having  declared  the  f;\ith  of  Moses  with  respect  unto  the  suffer- 
ino's  of  the  people  of  God,  the  apostle  proceedeth  in  like  manner  to 
instance  in  the  power  and  acting  of  it  with  respect  unto  their  de- 
liverance; which  here  he  mentions  in  general,  and  afterwards  insists 
on  in  some  particulars. 

There  are  three  things  in  the  words  ascribed  unto  the  flxith  of 
]!i,Ioses:  1.  What  he  did,  "  He  left  Egypt."  2.  The  manner  how  he 
did  it:  "Not  fearing  the  wrath  of  the  king."  3.  The  reason  or  ground 
of  his  so  doing  it:  "  For  he  endured,"  etc. 

1.  That  which  he  did  is,  that  "he  left  Egypt;"  and  he  did  it  "by 

fiiith."     Moses  did  twice  leave  Egypt;   first  when  he 

„  '^'^"•^"^"     ]iad  slain  the  Egyptian,   and  fled  upon  its  discovery, 

Exod.  ii.  14,   15;   and  a  second  time  when  he  canied 

awav  the  people  with  him  out  of  Egypt,  which  he  entered   into, 

chap.  X.  29. 

Some  think  that  the  apostle  intends  his  first  departure,  and  that 
on  this  reason,  because  it  is  mentioned  before  the  celebration  of  the 
passover,  wliereas  it  is  evident  in  tiie  story  that  his  last  departure 
was  after  it.  And  they  suppose  they  can  reconcile  what  is  affirmed 
in  Exodus,  namely,  that  "he  feared,"  to  wit,  "  the  wrath  of  the  king," 


VER.  27.J  EPISTLE  TO  THE  HEBREWS.  161 

who  sought  to  slay  him,  chap.  il.  14,  15;  and  what  is  here  declared 
by  the  apostle,  that  "  he  feared  not  the  wrath  of  the  king."  For 
they  say,  that  although  he  had  a  natural  fear  which  moved  him  to 
use  the  proper  means  for  the  preservation  of  his  life,  yet  he  had  no 
such  fear  as  should  overthrow  his  fjiith,  or  hinder  him  from  com- 
mitting iiimself  to  the  providence  of  God  for  his  preservation,  when 
he  fled  from  so  mighty  a  monarch,  who  had  long  hands  to  reach 
him  wherever  he  was. 

But  it  is  not  likely,  nay,  it  is  not  true,  that  the  apostle  intends 
that  first  departure  out  of  Egypt.  For,  (1.)  It  is  said  there  expressly, 
that  he  "  fled  from  the  face  of  Pharaoh ;"  that  is,  in  haste  and  with 
fear:  here,  that  he  "left  Egypt;"  which  expresseth  a  sedate  act  of 
his  mind,  and  that  with  respect  unto  the  whole  country  and  all  the 
concerns  of  it.  (2.)  It  is  not  likely  that  the  apostle  would  take  his 
instance  of  the  victorious  faith  of  Moses  from  that  fact  and  place 
wherein  there  is  no  mention  made  of  his  faith,  but  of  that  which 
was  contrary  unto  it,  namely,  his  fear.  "  By  faith  he  left  Egypt," 
is  not  a  proper  interpretation  of  "  He  feared,  and  fled  from  the  face 
of  Pharaoh."  (3.)  That  which  the  rq^ostle  intends  was  accompanied 
with,  or  immediately  followed  by,  his  keeping  of  the  passover, 
which  was  forty  years  and  somewhat  more  after  his  first  flight  out 
of  Egypt. 

Wherefore,  although  this  leaving  of  Egypt  may  be  a  general  ex- 
pression of  his  whole  conduct  of  the  people  thence  into  the  wilder- 
ness, yet  the  apostle  hath  a  peculiar  respect  unto  what  is  recorded, 
Exod.  X.  28,  29 :  "  And  Pharaoh  said  unto  him.  Get  thee  from  me, 
take  heed  to  thyself,  see  my  face  no  more;  for  in  that  day  thou 
seest  my  face  thou  shalt  die.  And  Moses  said.  Thou  hast  spoken 
well;  I  will  see  thy  face  again  no  more."  Never  was  there  a  higher 
expression  of  faith,  and  spiritual  courage  thereon :  whence  it  is  said, 
chap.  xi.  8,  that  he  threatened  Pharaoh,  that  all  his  servants  should 
come  and  bow  down  before  him ;  and  so  "■  went  out  from  him  in  a 
great  anger,"  or  the  height  of  indignation  against  his  obstinate 
rebellion  against  God.  He  had  before  him  a  bloody  tyrant,  armed 
with  all  the  power  of  Egypt,  threatening  him  with  present  death  if 
he  persisted  in  the  work  and  duty  which  God  had  committed  unto 
him;  but  he  was  so  far  from  being  terrified,  or  declining  his  duty 
in  the  least,  that  he  professeth  his  resolution  to  proceed,  and 
denounceth  destruction  to  the  tyrant  himself 

2.  This  was  the  manner  of  his  leaving  Egypt:  "He  feared  not 
the  wrath  of  the  king."     And  assigning  it  unto  this  act        ,,v  .  .  ,. 
and  carriage  of  his,  wherein  he  may  justly  and  properly    t^  Sf/^ov  rtS 
be  said  to  leave  Egypt,  when  he  renounced  a  continu-    l^»"^'-<"f- 
ance  therein  and  addressed  himself  unto  a  departure,  it  is  properly 
placed  immediately  before  his  keeping  of  the  passover;  which  suffi- 


162  AN  EXPOSITION  OF  THE  [CIIAr.  XI. 

ciently  resolves  the  difficulty  proposed  on  the  behalf  of  the  first 
opinion. 

And  we  may  observe  the  different  frames  of  mind  that  were  in 
Moses  on  these  several  occasions.  In  the  first  of  them,  when  it  was 
reported  that  Pharaoh  sought  to  slay  him,  it  is  said,  "  He  i'eared 
and  fled;"  but  here,  when  probably  another  Pharaoh,  no  less  power- 
ful, cruel,  and  bloody  than  the  former,  threatened  him  with  present 
death,  he  is  so  far  from  being  moved  at  it,  that  he  declares  his  reso- 
lution to  persist  in  his  duty,  and  threatens  the  tyrant  himself.  And 
the  reason  of  this  difference  was,  that  on  the  first  occasion  Moses 
had  made  an  attempt  into  what  he  apprehended  his  duty,  without 
a  sufiicient  call  and  warranty  from  God ;  wherein  he  could  not  stir 
up  faith  unto  an  exercise,  which  will  not  move  without  a  divine 
word  for  its  warranty;  and  natural  courage  would  not  carry  him 
out  in  his  undertaking:  now,  being  assured  of  his  call  as  well  as  of 
his  work,  he  is  bold  as  a  lion,  through  the  power  of  faith  acting 
regularly  on  a  word  of  promise  and  command. 

Ohs.  I.  In  all  duties,  especially  such  as  are  attended  with  great 
difficulties  and  dangers,  it  is  the  wisdom  of  believers  to  take  care 
not  only  that  the  works  of  them  be  good  in  themselves,  but  that 
they  have  a  just  and  due  call  unto  their  performance. — When  they 
have  so,  and  are  satisfied  therein,  there  is  nothing  that  faith  will  not 
conflict  withal  and  conquer;  but  if  they  are  weak  in  this  foundation 
of  duty,  they  will  find  that  faith  will  not  be  engaged  unto  their 
assistance. 

Ohs.  II.  Even  the  wrath  of  the  greatest  kinfjs  is  to  be  disreoarded, 
if  it  lie  against  our  duty  towards  God. — See  the  great  and  glorious 
instance,  Dan.  iii.  13-18. 

3.  Lastly,  The  ground  and  reason  of  what  he  did,  with  the  in- 
ward frame  of  his  spirit  in  doing  of  it,  is  expressed:  "  He  endured, 
as  seeing  him  who  is  invisible." 

The  word  sxapTipnss,  which  we  render  "  endured,"  is  not  used  in 
the  New  Testament  but  in  this  place  only.  It  is  derived 
irom  xparo;  (by  the  transposition  ot  a  letter),  which  is 
"  strength,  power,  and  fortitude."  The  use  of  it  in  other  authors,  is 
"  to  bear  evils,  or  to  undergo  dangers  with  patience,  courage,  and 
resolution,  so  as  not  to  wax  weary  or  faint  under  them,  but  to  hold 
out  unto  the  end."  KapTtpm:  "  forti  animo  sum,  non  cedo  malis;" 
— a  word  singularly  suited  to  express  the  frame  of  mind  that  was 
in  Moses  with  respect  unto  this  work  of  faith  in  leaving  Egypt.  For 
he  met  with  a  long  course  of  various  difficulties,  and  was  often 
threatened  by  the  king;  besides  Avhat  he  had  to  conflict  with  from 
the  unbelief  of  the  people.  But  he  strengthened  and  confirmed  his 
heart  with  spiritual  courage,  and  resolution  to  abide  in  his  duty  unto 
the  f'nd. 


VEE.  27.]  -        EPISTLE  TO  THE  HEBREWS.  1 63 

So  is  xaprspia,  joined  with  dvdpia,  "  fortitude,"  as  of  the  same 
nature;  and  opposed  to  /la^axia,  an  "  easy  softness  of  nature,"  that 
betrays  men  into  a  relinquishment  of  their  duty.  And  as  the  ve;b, 
xapripsM,  is  used  sometimes  with  a  dative,  sometimes  with  an  accu- 
sative case,  sometimes  with  prepositions,  'TrpSg,  iiri,  en,  sometimes 
without;  so  it  is  also  neutrally,  without  affecting  any  other  persons 
or  things:  KaprspsTv  ds  y^pvi  xal  aXXuv  rralduv  sXirlhi,  Thucyd.,  lib.  ii. 
cap.  xliv.  So  that  there  was  no  need  for  the  Vulgar  to  join  it  unto 
Tov  a(ipoiTov,  "  invisibilem  sustinuit." 

Wherefore  this  enduring  by  faith,  is  not  a  mere  bare  continuance 
in  duty;  but  it  is  an  abiding  in  it  with  courage  and  resolution, 
without  fear  and  despondency. 

Ohs.  III.  There  is  a  heroic  frame  of  mind  and  spiritual  fortitude 
required  unto  the  due  discharge  of  our  callings  in  times  of  danger, 
and  which  faith  in  exercise  will  produce:  1  Cor.  xvi.  13,  TpnyopiTrt, 
arr}Xiri  iv  rfi  'Trisrei,  avdpfC,se!h,  xparaioZcdi. 

That  which  preserved  Moses  in  this  frame  was,  that  "  he  saw 
him  who  is  invisible."  God  is  said  to  be  invisible  (as 
he  is  absolutely)  in  respect  of  his  essence,  and  is  often  ,  ,"-  ""'*''"' 
so  called  in  the  Scripture,  Rom.  i.  20,  Col.  i.  15, 
1  Tim.  i.  17;  but  there  is  a  peculiar  reason  of  this  description  of 
him  here.  Moses  was  in  that  state  and  condition,  and  had  those 
things  to  do,  wherein  he  stood  in  need  continually  of  divine  power 
and  assistance.  Whence  this  should  proceed,  he  could  not  discern 
by  his  senses.  His  bodily  eyes  could  behold  no  present  assistant; 
for  God  is  invisible.  And  it  requires  an  especial  act  of  the  mind  in 
expecting  help  from  him  who  cannot  be  seen.  Wherefore  this  is 
here  ascribed  to  him.  "  He  saw  him  who  is"  in  himself  "  in\isible;" 
that  is,  he  saw  him  by  faith  whom  he  could  not  see  with  his  eyes. 
"  As  seeing,"  is  not,  '  as  if  he  saw  him,'  but  seeing  of  him  really 
and  indeed;  only  in  such  a  way  and  by  such  means  as  left  him  stiil 
in  himself  invisible,  but  represented  him  a  present  help  no  less  than 
if  he  had  been  seen. 

A  double  act  of  the  faith  of  Moses  is  intended  herein:  (1.)  A 
clear,  distinct  view  and  apprehension  of  God  in  his  omnipresence, 
power,  and  faithfulness.  (2.)  K  fixed  trust  in  him  on  their  account, 
at  all  times  and  on  all  occasions.  This  he  rested  on,  this  he  trusted 
to,  that  God  was  everywhere  present  with  him,  able  to  protect  bin), 
and  faithful  in  the  discharge  of  his  promise;  which  is  the  sum  of 
the  revelation  he  made  of  himself  unto  Abraham,  Gen.  xv.  1,  xvii.  1. 
Hereof  he  had  as  certain  a  persuasion  as  if  he  had  seen  God  work- 
ing with  him  and  for  him  by  his  bodily  eyes.  This  sight  of  God  he 
continually  retreated  unto  in  all  his  hazards  and  difficulties;  and 
thereon  endured  courageously  unto  the  end.     And, — ■ 

Ohs.  IV.  There  is  nothi'ug  insuperable  unto  faith,  whilst  it  can 


164  AN  EXPOSITION  OF  THE        ^  [CIIAP.  XI. 

keep  a  clear  view  of  the  power  of  God  and  his  faithfulness  in  his 
promises, — And  unless  we  are  constant  in  this  exercise  of  faith,  we 
shall  faint  and  fail  in  great  trials  and  diflficult  duties.  Prom  hence 
we  may  fetch  reviviugs,  renewals  of  strength,  and  consolations  on 
all  occasions,  as  the  Scripture  everywhere  testifieth,  Ps.  Ixxiii.  25, 
26;  Isa.  xL  28-31. 

Verse  28. 

Tliani  Vi'Toirixs  rh  'raffia  xai  ttjv  Vfoa^vffiv  rdZ  u'liarog,  Iva  fi^  6  oXo- 
^l^sv'jjv.Ta,  Tp'jjToroxa  '^ly/j  auTuiv. 

HiTrciUyti  TO  -praaxoi, "  he  wrought,"  "  he  made  the  passover."  So  the  Syriac, "??! 
'*'j-f.?.  yu\g.,  •' celebravit  pascha:"  Rhera.,  "he  celebrated  the  passuver." 
"Fecit,"  "peregit;"  "he  performed,"  "kept."  'E'!rx(7x,07roin7e,  iupTUui,  "he 
kept  the  feast." 

Kul  T'/iv  -TTpiaxvaiv  to?  «7^«toc,  Syr.,  ''^I  C?'?5,  "and  he  sprinkled  blood." 
Vidg.,  "  et  aii'usionem  sanguinis."  Rhem.,  "and  the  shedding  of  the  blood;" 
adhering  to  a  corrupt  translation,  which  took  Tirp6a)(,vaii  for  the  same  with 
'ix-yyati,  not  only  against  the  original,  but  the  plain,  express  meaning  of  the  Holy 
Ghost.  For  it  is  not  the  shedding  of  blood,  which  was  done  in  the  killing  of  the 
lamb,  but  the  sprinkling  of  it  on  the  doors  and  posts,  that  is  intended.  "  And 
that  affusion,"  "  pouring  on,"  or  "  sprinkling  of  blood." 

'O  ohbSpivuv  ru,  ■TrpuToroKec.  Vu!g.,  "  qui  vastabat  primitiva,"  "he  that  wasted 
the  firstlings;"  which  is  the  best  sense  that  word  will  bear.  The  Rhemists  ren- 
der it,  "  tlie  first-born,"  "  Qui  perimebat,"  "  who  slew."  "  Qui  destruxit," 
"who  destroyed."     ^T"'?''?'!!,  "  the  destroyer;"  cKodpivrin.  1  Cor.  x.  10. 

©/yjj  ctiiTuu.     Syr.,  T~?  ^-Ijr?,  "should  come  nigh  them." 

Ver.  28. — By  faith  he  kept  the  passover,  and  the  sprink- 
ling of  blood,  lest  he  that  destroyed  the  first-born 
should  touch  them;  [or,  that  sprinkling  of  blood,  that 
the  destroijer  of  the  first-born  should  not  touch  them.^ 

The  story  which  the  apostle  hath  respect  unto  is  recorded  at 
large,  Exod.  xii,;  which  it  doth  not  appertain  unto  us  here  to  insist 
upon. 

There  are  two  things  in  the  words:  1.  The  commendation  of  the 
faith  of  Moses,  from  the  due  observation  of  a  double  divine  ordi- 
nance of  worship.  The  one  whereof  was  to  be  standing,  and  of 
'perpetual  use  in  the  church,  namely,  the  passover;  the  other  was 
temporary,  suited  unto  that  season  only,  namely,  the  sprinkling  of 
blood;  or  it  may  be  esteemed  a  temporary  addition  unto  the  other. 
2.  The  effect  or  consequent  of  his  faith,  in  the  observance  of  these 
ordinances,  whereof  they  were  a  sign ;  "  that  he  who  destroyed,"  etc. 

1.  The  first  thing  ascribed  unto  him  as  the  fruit  of  his  faith,  is, 

that  "  he  kept  the  passover."     The  word  used  (TjTro/jjx?) 

is  of  a  large  signification.    We  render  it,  *'  he  kept."    But 

that  doth  not  comprise  its  whole  sense:  for  it  refers  no  less  to  the 

sprinkling  of  blood  than  to  the  passover;  and  it  is  not  proper  to 


VER.  28.]  EPISTLE  TO  THE  HEBREWS.  IGo 

say,  lie  kept  the  sprinkling  of  blood.  He  "  wronglit,'  he  " per- 
formed "  the  whole  sacred  dut}^;  that  is,  of  killing  the  passover  and 
sprinkling  the  blood. 

The  "passover."  The  Greeks  call  it  rrdff^a,  "pascha;"  which 
some  would  derive  from  -Traff^stv,  "  to  suffer,"  because 
the  lamb  suffered  when  it  was  slain; — very  foolishly;  "  '^'''^'^' 
for  the  word  is  of  a  Hebrew  original,  only  used  by  the  Greeks  after 
the  Chaldee  dialect,  wherein  it  is  usual  to  add  N  unto  the  end  of 
words.  So  of  the  Hebrew  ^03  came  the  Chaldee  ^0??,  and  thence 
the  Greek  matsya.  The  Hebrew  word  "  pesach"  is  from  npS), 
"  pasach,"  to  "  |)ass  over."  Not  that  '*  pasach  "  doth  properly  or 
commonly  signify  "transire,"  to  "pass  over"  or  away,  which  is  "^^V; 
but  a  peculiar  passing  over,  by  a  kind  of  leaping  or  skipping,  taking 
one  thing  and  leaving  another.  Hence  it  is  like  the  going  of  a 
lame  man,  rising  up  and  falling  down.  And  such  a  one  is  called  D??, 
"  piseach,"  Lev.  xxi.  18,  Mai.  i.  23;  "  claudus," — *' one  that 
limpeth."  The  word  was  chosen  to  intimate  the  manner  of  the  dis- 
tinction that  God  made  by  the  destroying  angel  between  the  houses 
of  the  Egyptians  and  the  Israelites,  when  he  passed  over  one  un- 
touched, and  entered  into  another,  it  may  be  next  unto  it,  with  death. 

Sundry  things  did  the  faith  of  Moses  respect  in  his  keeping  or 
observance  of  the  passover:  (1.)  Its  institution.  (2.)  The  command 
for  its  observation.  (3.)  Its  sacramental  nature,  wherein  a  divine 
promise  was  included.     (4.)  Its  mystical  or  typical  signification. 

(1.)  He  had  respect  unto  the  original  institution  of  this  ordi- 
nance, which  he  had  by  divine  revelation.  God  revealed  unto  him 
the  ordinance  itself,  with  all  its  rites  and  ceremonies;  which  was 
its  institution.  And  this  faith  respects  in  the  first  place;  nor  will 
it  move  or  act  towards  any  thing  in  the  worship  of  God  but  what 
it  hath  the  warranty  of  divine  institution  for.  This  is  recorded 
Exod.  xii.  1—4,  etc. 

(2.)  Unto  the  command  for  its  perpetual  observance,  which  he 
was  then  to  initiate  the  people  into,  verse  14:  "  Ye  shall  keep  it  a 
feast  unto  the  Lord  throughout  your  generations;  ye  shall  keep  it 
a  feast  by  an  ordinance  for  ever."  For  although  divine  institution 
be  a  sufficient  warranty  for  the  observance  of  any  thing  in  the  wor- 
ship of  God,  yet,  to  secure  and  encourage  our  faith,  God  did  always 
confirm  it  by  a  command  of  obedience.  So  our  Lord  Jesus  Christ 
did  not  only  institute  the  ordinance  of  the  holy  supper,  but  com- 
manded all  his  disciples  to  observe  it  in  the  remembrance  of  him. 
And  with  respect  hereunto  did  the  faith  of  Moses  work  in  the  way 
of  obedience.  And  an  active  obedience  unto  the  authority  of  Christ 
in  his  commands  is  expressly  required  in  all  that  we  do  in  divine 
worship. 

(3.)  He  had  respoct  by  fuith  unto  the  sacramental  nature  of  it. 


i6Q  AN  EXPOSITION  OF  THE  [CIIAP.  XL 

wherein  the  promise  was  included.  For  this  is  in  the  nature  of 
sacraments,  that  in  and  by  a  visible  pledge  they  contain  a  promise, 
and  exhibit  the  thing  promised  unto  them  that  believe,  Tliis  is 
expressed  Exod.  xii.  11,  where,  speaking  of  the  lamb  to  be  slain 
and  eaten,  with  all  its  rites  and  ceremonies,  God  adds,  "  It  is 
the  Lord's  passover;"  where  the  application  of  the  name  of  the 
thing  signified  unto  the  sacramental  sign  of  it  is  consecrated  unto 
the  use  of  the  church.  So  was  it  taken  for  granted  by  our  Saviour 
in  the  institution  of  the  sacrament  of  his  supper,  when  he  sa3's  of 
the  bread  and  wine  that  they  are  his  body  and  blood;  applying  the 
names  of  the  things  signified  unto  those  which  were  appointed  signs 
of  them  by  divine  institution.  And  herein  was  the  promise  in- 
wrapped  and  contained  of  the  deliverance  of  the  people;  which  was 
exemplified  and  represented  unto  their  faith  in  all  the  rites  and  cir- 
cumstance§  of  it.  And  the  accomplishment  of  this  promise  was 
that  which  they  were  obliged  to  instruct  their  children  and  posterity 
in,  as  the  reason  of  keeping  this  divine  service,  verses  24-27. 

(4.)  He  had  respect  unto  the  mystical  or  typical  signification  of 
it.  For  what  Moses  did  of  this  kind,  it  was  "  for  a  testimony  of 
those  things  which  were  afterwards  to  be  declared,"  Heb.  iii.  5.  See 
the  exposition.  And  those  testimonies  of  Moses  concerning  Christ, 
which  are  so  frequently  appealed  unto  in  the  New  Testament,  con- 
sist more  in  what  he  did  than  in  what  he  said.  For  all  his  institu- 
tions were  representations  of  him,  and  so  testimonies  unto  him.  And 
this  of  the  paschal  lamb  was  one  of  the  most  illustrious  types  of  his 
office.  Hence  the  apostle  expressly  calls  Christ  "  our  passover:" 
"  Christ  our  passover  is  sacrificed  for  us,"  1  Cor.  v.  7.  He  in  his 
sacrifice  was  that  really  and  substantially,  whereof  the  paschal  hmib 
was  a  type,  sign,  and  shadow.  And  it  may  not  be  a  useless  diver- 
sion to  name  some  of  those  things  wherein  the  typical  relation  be- 
tween Christ  in  his  sacrifice,  and  the  paschal  lamb  or  passover,  did 
consist;  as, — 

[1.]  It  was  a  lamb  that  was  the  matter  of  this  ordinance,  Exod. 
xii.  3;  and  in  allusion  hereunto,  as  also  unto  other  sacrifices  that 
were  instituted  afterwards,  Christ  is  called  "the  Lamb  of  God," 
John  i,  29.  [2.]  This  lamb  was  to  be  taken  oat  from  the  flock  of 
the  sheep,  verse  5:  so  was  the  Lord  Christ  to  be  taken  out  of  the 
flock  of  the  church  of  mankind,  in  his  participation  of  our  nature, 
that  he  might  be  a  meet  sacrifice  for  us,  Heb.  ii.  14-17.  [3.]  This 
lamb,  being  taken  from  the  flock,  was  to  be  shut  up  separate  from  it, 
verse  6:  so  although  the  Lord  Christ  was  taken  from  amongst  men, 
yet  he  was  "separate  from  sinners,"  Heb.  vii.  26;  that  is,  absolutely 
free  from  all  that  contagion  of  sin  which  others  are  infected  withal. 
[4.]  This  lamb  was  to  be  tuitJiont  blemish,  verse  5;  whicli  is  applied 
unto  thf  Luid  ClirisL   1  Pet,  i.  19,  "A  Lamb  without  blemish,  and 


VER.  28.]  EPISTLE  TO  THE  HEBREWS.  1C7 

without  spot."  [5.]  This  lamb  was  to  be  slam,  and  was  slain  ac- 
cordingly, verse  6:  so  was  Christ  slain  for  us;  "  the  Lamb,"  in  the 
efficacy  of  his  death,  "  slain  from  the  foundation  of  the  world,"  Rev. 
xiii.  8.  [6.]  This  lamb  was  so  slain  as  that  it  was  a  sacrifice,  verse 
27, —  "It  is  the  sacrifice  of  the  Lord's  passover;"  and  "Christ  our 
passover  was  sacrificed  for  us."  1  Cor.  v.  7.  [7.]  The  lamb  being 
slain,  was  to  be  roasted,  verses  8,  9;  which  signified  the  fiery  wrath 
that  Christ  was  to  undergo  for  our  deliverance.  [8.]  Tiiat  not  a 
hone  of  him  should  he  hrolcen,  verse  46,  was  expressly  to  declare  the 
manner  of  the  death  of  Christ,  John  xix.  33-36.  [9.]  The  eating  of 
him,  which  was  also  enjoined,  and  that  wholly  and  entirely,  verses 
8,  9,  was  to  instruct  the  church  in  the  spiritual  food  of  the  llesh  and 
.  blood  of  Christ,  in  the  communication  of  the  fruits  of  his  mediation 
unto  us  by  faith.  And  sundry  other  things  of  the  same  nature 
might  be  observed. 

With  respect  unto  all  these  things  did  Moses  by  faith  keep  the 
passover.     And, — 

Ohs.  I.  There  is  always  an  especial  exercise  of  faith  required  unto 
the  due  observation  of  a  sacramental  ordinance. 

2.  The  second  thing  ascribed  unto  the  faith  of  Moses  is,  "  the 
sprinkling  of  blood."  This,  whether  it  was  a  peculiar,  f,;,^  ^^^g.. 
temporary  ordinance,  or  an  observation  annexed  unto  x""'"  "^"^  '"- 
the  first  celebration  of  the  passover,  is  all  to  the  same  i"""^^'- 
purpose.  That  it  was  not  afterwards  repeated  is  evident,  not  only 
from  hence,  that  it  is  nowhere  mentioned  as  observed,  but  princi- 
pally because  the  ground  and  reason  of  it  did  utterly  cease.  And 
God  will  not  have  any  empty  signs  or  ceremonies  in  his  worship, 
that  should  be  of  no  signification.  However,  that  first  signification 
that  it  had  was  of  constant  use  in  the  church,  as  unto  the  faith  of 
believers.  The  institution  is  recorded,  Exod.  xii.  7.  The  blood  of 
the  lamb  when  it  was  slain  was  preserved  in  a  bason;  from  whence 
they  were  to  take  it  by  dipping  a  bunch  of  hyssop  into  it,  verse  22, 
and  strike  it  on  the  two  side-posts  and  the  upper  door-post  of  their 
houses.  And  this  was  to  be  a  token  unto  them  that  God  would 
pass  over  the  houses  that  were  so  sprinkled  and  marked  with  blood, 
that  none  should  be  destroyed  in  them,  verse  13.  And  this  was  to 
abide  for  ever  in  its  mystical  signification,  as  the  present  use  of  it  is 
declared  in  the  next  words  by  the  apostle.  But  unto  this  day  we 
are  hence  taught, — 

Ohs.  II.  That  whatever  is  not  sprinkled  with  the  blood  of  Clirist, 
the  Lamb  of  God  who  was  slain  and  sacrificed  for  us,  is  exposed  unto 
destruction  from  the  anger  and  displeasure  of  God.     As  also, — 

Ohs.  III.  That  this  alone  is  that  which  gives  us  security  from  him 
that  had  the  power  of  death.  See  the  exposition  on  chap,  iu 
14.  15. 


ins  AK  EXrOSlTIOX  OF  THE  [CHAP.  XI 

Lastly,  The  end  of  this  institution  was,  "  that  he  who  destroyed 
the  first-born  might  not  touch  them." 

(1.)  The  agent  employed  in  this  work  was  o  oXcdpsvcav  or  o}.o()ps-jT?]g, 
1  Cor.  X.  10;  "the  destroyer;" — that  is,  an  angel  whom  God  employed 
in  that  work,  as  the  executioner  of  his  judgments;  as  he  did  one 
afterwards  in  the  destruction  of  Sennacherib's  army,  as  before  in 
that  of  Sodom.  There  is  therefore  no  reason  to  think,  with  some 
of  the  Jews,  that  it  was  an  evil  angel  whom  thev  call  '•'TIDt^'X,  "Ash- 
modceus,"  in  the  Book  of  Tobit ;  and  usually  ^)}?<?  '=!??'?,  "  the  angel 
of  death  ;"  or  "  him  that  had  the  power  of  death,  that  is,  the 
devil."  For  there  is  no  work  more  holy,  nor  more  becoming  the 
holy  ministering  spirits,  than  to  execute  the  judgments  >>i  God  on 
impenitent  sinners.  I  do  grant,  that  in  the  infliction  of  the  plagues 
on  the  Egyptians  in  general,  especially  in  the  work  of  hardening 
their  hearts,  and  seducing  them,  unto  their  deserved  destruction, 
God  did  make  use  of  the  activity  of  evil  angels  unto  such  ends;  for 
so  the  psalmist  affirms,  "  He  sent  evil  angels  among  them,"  Vs. 
Ixxviii.  49 :  but  this  work  of  slaying  their  first-born  is  so  peculiarly 
and  frequently  ascribed  unto  God  himself,  that  I  rather  judge  he 
employed  a  good  angel  therein.     And, — 

Obs.  IV.  God  hath  always  instruments  in  readiness  to  execute  the 
severest  of  his  judgments  on  sinners,  in  their  greatest  security. — 
They  were  all  in  their  midnight  sleep  in  Egypt,  when  this  messenger 
of  death  came  amongst  them.     And, — 

(2.)  "He  destroyed  the  first-born;"  rot,  TpuroroKa,  in  the  neuter 
gender, — that  is,  ysvv/iiiaTa.  For  the  destruction  was  extended  unto 
the  first-born  of  beasts  as  well  as  of  men,  Exod.  xii.  29.  And  this 
was  done  at  the  same  time  throughout  all  the  land  of  Egypt;  that 
is,  about  midnight,  chap.  xi.  4,  xii.  29,  30. 

Obs.  V.  Such  is  the  great  power  and  activity  of  these  fiery  minis- 
tering spirits,  that  in  the  shortest  space  of  time  imaginable  they 
can  execute  the  judgments  of  God  on  whole  nations,  as  well  and  as 
easily  as  on  private  persons,  2  Kings  xix.  35. 

The  close  of  the  words  gives  us  the  use  of  the  sprinkling  of  blood 
on  the  posts  of  the  door,  namely,  that  it  might  be  a  sign  and  token 
unto  the  Israelites  that  they  should  be  preserved  from  that  woful 
destruction  which  they  knew  would  that  night  befall  the  Egyptians: 
Exod.  xii.  13,  "  The  blood  shall  be  to  you  for  a  token  upon  the 
Louses  where  ye  are."  And  what  is  added,  that  when  he  did  see 
the  blood  he  would  pass  over  them,  and  the  plague  should  not  come 
nigh  them,  was  only  to  oblige  them  with  all  diligence  and  reverence 
to  observe  his  sacred  institution;  for  their  deliverance  was  suspended 
on  the  condition  thereof,  and  had  they  failed  therein,  any  of  them, 
they  had  perished  with  the  Egyptians. 

*'  Should  not  touch  them ;"  that  is,  the  Israelites  and  their  cattle 


VEU.  29.]  EPISTLE  TO  THE  HEBREWS.  1 69 

For  although  they  are  not  mentioned  before,  yet  are  they  necessarily 
understood.  And  it  is  thus  expressed,  "  Not  touch 
them,"  to  declare  the  absolute  security  which  they  ^-^  '^^ """ 
were  to  enjo}'  whilst  the  Egyptians  were  smitten.  The 
destroyer  made  no  approach  unto  their  houses ;  they  had  no  fear  of 
him.  So,  not  to  touch  is  used  for  the  same  with  doing  no  harm,  or 
being  remote  from  it:  Ps.  ev.  15,  "Touch  not  mine  tinointed,  and 
do  my  prophets  no  harm."  1  John  v.  18,  "  The  wicked  one  toucheth 
him  not." 

Ohs.  VI.  That  which  God  would  for  ever  instruct  the  church  in 
by  this  ordinance  is,  that  unless  we  are  sprinkled  with  the  blood  of 
Christ,  our  paschal  Lamb,  no  other  privilege  can  secure  us  from 
eternal  destruction. — Though  a  man  had  been  really  an  Israelite, 
and  had  with  others  made  himself  ready  that  night  for  a  departure, 
which  was  a  high  profession  of  faith,  yet  if  the  lintel  and  posts  of 
his  door  'ij«,a  not  been  sprinkled  with  blood,  he  would  have  been 
destroyed.  And  on  the  other  hand,  where  there  is  this  sprinkling 
of  blood,  be  the  danger  never  so  great  or  so  near,  there  shall  be 
certain  deliverance.  "  The  blood  of  sprinkling  speaks  better  things 
than  the  blood  of  AbeL" 

Yerse  29. 

Having  fixed  the  foundation  and  beginning  of  the  deliverance  of 
the  church  on  the  exercise  of  faith  in  the  observance  of  the  holy 
institutions  of  divine  worship,  prescribed  to  be  the  signs  and  tokens 
thereof,  the  apostle  proceeds  to  give  an  instance  in  one  of  the  most 
remarkable  passages  of  divine  providence  that  befell  them  in  the 
way  of  their  deliverance. 

Ver.29. — liiCnt  dilZricav  rnv^Epvdpav  SaXaffffav,  us  3;a  ^ripag'  ni  ViTpav 
"KaZovTig  o'l  Aiy{j':rTioi,  xarsTo'tJ^jtfan. 

Tviu  'Y.pvdpxv  isahct-aaokv.  The  Syrlac  retains  the  Hebrew  name,  fl"'^''.  >'^!I,  "  the 
Reeily  Sea,"  the  sea  of  reeds  or  canes,  as  this  sea  is  called  constantly  in  the 
Scripture. 

Ui7p»u  y^ct'^ovrs;.  Vul^.,  "experti,"  "  making  a  trial."  "  Periculo  f;icto," 
"venturin'.r  to  do;"  as  we, '-assaying."  Syr.,  "'v??. '''T!!.':??  ""?,  "when  they  durst," 
or  emboldened  themselves  "  to  enter  it." 

Ka.Ti'Troe/Kfxv,  '•  devorati  sunt."  Vulg.  Lat.,  "  fibsorpti  sunt."  Syr.,  properly, 
**  were  swallowed  up,"  overwhelmed,  drowned,  suffocated. 

Ver.  29. — By  faith  they  passed  through  the  Eed  Sea  as 
by  dry  [lajid:']  which  the  Egyptians  assaying,  [inaking 
a  trial  of,'\  were  drowned,  [or  swallowed  upj] 

A  greater  instance  with  respect  unto  the  work  of  divine  Provi- 
dence, of  the  power  of  faith  on  the  one  hand,  and  of  unbelief  with 


170  AN  EXPOSITION  OF  THE  [CHAP.  XL 

obflnrate  presumption  on  the  other,  there  is  not  on  record  in  the 
whole  Book  of  God. 

Here  we  have  the  end  and  issue  of  the  long  controvers}''  that  Avas 
between  those  two  people,  the  Egyptians  and  the  Israelites; — a  cer- 
tain type  and  evidence  of  what  will  be  the  last  end  of  the  contest 
between  the  world  and  the  church.  Their  long  conflict  shall  end 
in  the  utter  destruction  of  the  one,  and  the  complete  salvation  of 
the  other. 

1.  The  persons  whose  faith  is  here  commended  are  included  in 

that  word,  they  passed;  that  is,  the  whole  congregation 
of  the  Israelites,  under  the  conduct  of  Moses,  Exod.  xiv. 
And  the  whole  is  denominated  from  the  better  part;  for  many  of 
them  were  not  believers  in  state,  unto  the  sanctification  of  tlieir 
persons.  For  "  with  many  of  them,"  as  the  apostle  speaks,  "  God 
was  not  well  pleased,"  though  they  were  "  all  baptized  unto  Moses 
in  the  cloud  and  in  the  sea,"  1  Cor.  x.  2,  5.  But  in  a  professing 
society,  God  is  pleased  to  impute  the  faith  and  obedience  of  some 
unto  the  whole;  as,  on  the  otlier  hand,  judgments  do  oftentimes 
befall  the  whole  for  the  provocations  of  some,  as  it  frequently  hap- 
pened unto  that  people  in  the  wilderness.  It  is  therefore  the  duty  of 
every  man  in  church  society  to  endeavour,  on  the  one  hand,  the  good 
of  the  whole  in  his  own  personal  faith  and  obedience;  as  also,  on  the 
other,  to  keep  them  in  what  lies  in  him  from  sin,  that  he  fall  not 
with  them  under  the  displeasure  of  God. 

2.  Their  faith  wrought  in  their  passing  through  the  sea:  not  in 
dividing  of  the  waters, — that  was  an  act  of  immediate  almighty  power; 
but  by  faith  they  passed  through  when  they  were  divided.  It  is 
true  that  God  commanded  Moses  to  divide  the  sea,  Exod.  xiv.  16; 
but  this  was  only  ministerially,  in  giving  a  sign  thereof  by  stretching 
forth  his  rod,  verse  21.  And  concerning  their  passage  by  faitli 
some  things  may  be  observed. 

(1.)  It  was  the  Red  Sea  that  they  passed  through;  that  part  of 
the  Ethiopic  Ocean  which  lieth  between  Egypt  and 
Balt'c^Z!^^'  Arabia.  In  the  Hebrew  it  is  constantly  called  RIO'd:, 
"  the  Sea  of  Sedsjes,"  reeds  or  canes,  from  the  multitude 
of  them  growing  on  its  shore;  as  it  is  unto  this  day.  The  Greeks 
call  it  'EfvdpaTos  or  'Ep\jdpd,  the  word  here  used  by  the  apostle.  And 
it  was  so  called,  not  from  the  red  colour  of  the  waters,  appearing  so 
from  the  sand  or  the  sun,  as  some  have  fancied,  but  from  a  king 
whom  they  called  Erythrceus;  that  is,  Esau,  or  Edom,  who  fixed 
his  habitation  and  rule  towards  this  sea.  For  whereas  that  name 
signifies  "  red,"  they  gave  him  a  name  of  the  same  signification  in 
their  language.  Thence  came  the  sea  among  them  to  be  called 
the  "  Red  Sea,"  which  the  Hebrews  called  "  Yam  Suph." 

(2.)  This  sea  they  passed  through  from  the  Egyptian  unto  the 


TER.  29.]  EPISTLE  TO  THE  HEBIIEWS.  171 

Arabic  shore.  For  what  some  hav^e  imaguied,  that  they  entered 
into  the  sea,  and,  making  a  semicircle,  caiiie  out  again  on  the  same 
side,  leaving  Pharaoh  and  his  host  drowned  behind  them,  is  incon- 
sistent with  the  narrative  of  Moses,  that  they  passed  through  the 
sea.  Nor  is  there  any  countenance  given  hereunto  from  what  is 
affirmed,  Num.  xxxiii.  6-8,  namely,  that  before  they  entered  the 
sea  they  pitched  in  Etham,  and  that  after  they  had  passed  through 
the  midst  of  it,  they  went  three  days' journey  in  the  wilderness  of 
Etham.  For  all  that  tract  of  land  wherein  tlie  Red  Sea  issues  and 
ends,  from  which  end  of  it  they  were  not  far  remote,  belonged  unto 
the  wilderness  of  Etham  both  on  the  one  side  of  the  sea  and  the 
other,  as  is  evident  in  the  story. 

(3.)  It  is  said  that  they  passed  through  as  on  dry  land,  Exod. 
xiv.  21,  22,  29.  Some  think  that  the  bottom  of  the  sea 
being  sand,  was  fit  and  meet  to  go  upon,  on  the  mere  _  "^  ^^' 
separation  of  the  waters;  others,  that  this  was  the  effect 
of  the  mighty  wind  which  God  also  used  in  the  dividing  of  the 
waters,  though  he  put  forth  in  it  an  act  of  his  almighty  power.  See 
Isa.  Ixiii.  11-13.  For  no  wind  of  itself  could  produce  that  effect, 
much  less  keep  the  parted  waters  standing  like  walls;  yet  it  is  said 
directly  that  the  east  wind  made  the  sea  dry  land,  Exod.  xiv.  21,  22. 
However  it  was,  the  ground  was  made  fit  and  meet  for  them 
to  travel  on,  and  pass  through  the  waters  without  difficulty  or  im- 
pediment. 

(4.)  The  division  of  the  waters  was  very  great,  leaving  a  space  for 
so  great  a  multitude  to  pass  orderly  between  the  divided  parts,  per- 
haps unto  the  distance  of  some  miles.  And  their  passage  is  judged 
to  have  been  six  leagues  from  the  one  shore  unto  the  other;  by  some 
much  more. 

(5.)  The  Israelites  had  light  to  discern  this  state  of  things;  and 
no  doubt  the  appearance  of  it  was  very  dreadful.  The  waters  must 
of  necessity  be  raised  unto  a  very  great  height  on  each  side  of  them ; 
and  although  they  were,  and  proved,  by  the  power  of  God,  a  wall 
unto  them  on  the  right  hand  and  on  the  left,  yet  was  it  in  them  a 
high  act  of  faith  to  put  themselves  between  such  walls,  as  were  ready 
in  their  own  nature  to  fall  on  them  unto  their  destruction  every 
moment,  abiding  only  under  an  almighty  restraint.  But  they  had 
the  command  and  promise  of  God  for  their  warranty  and  security, 
which  will  enable  faith  to  overcome  all  fears  and  dangers. 

(6.)  I  doubt  not  but  that  Moses  first  entered  himself  at  the  head 
of  them.  Hence  it  is  said  that  God  led  them  through  the  sea  by 
the  right  hand  of  Moses,  Isa.  Ixiii.  11-13; — he  entering  before  them 
into  the  channel  of  the  deep  to  guide  and  encourage  them.  Sonie 
of  the  Jews  say  that  this  was  done  by  Amminadil),  captain  of  tl.t' 
host  of  Judali,  who,  when  all  the  rest  of  the  people  were  afraid,  lir.-.l, 


172  AN  EXPOSITION  OF  THE  [CHAP.  XL 

entered,  with  his  tribe;  wlience  mention  is  made  of  "the  chariots  of 
Animinadib,"  Cant.  vi.  12.  But,  alas!  they  had  neither  chariot  nor 
horse  with  them,  but  went  all  on  foot. 

From  all  these  difficulties  and  dangers  we  may  observe, — 

Obs.  I.  Where  God  engageth  his  word  and  promise,  there  is  no- 
thing so  difficult,  nothing  so  remote  from  the  rational  apprehensions 
of  men,  but  he  may  righteously  require  our  faith  and  trust  in  him 
therein.  Whatever  almighty  power  can  extend  unto,  is  a  proper  ob- 
ject for  faith;  in  reliance  whereon  it  shall  never  fail. 

Obs.  II.  Faith  will  find  a  way  through  a  sea  of  difficulties,  under 
the  call  of  God. 

Obs.  III.  There  is  no  trial,  no  difficulty,  that  the  church  can  be 
called  unto,  but  there  are  examples  on  record  of  the  power  of 
faith  in  working  out  its  deliverance. — There  can  be  no  greater  strait 
tlian  the  Israelites  were  in,  between  the  host  of  the  Egyptians  and 
the  Red  Sea. 

8.  It  remains  that  we  consider  the  other  people,  with  what  they 
did  on  this  occasion,  and  what  end  they  came  unto. 

The  people  were  "  the  Egyptians.''  So  they  are  called  here  in 
general.  But  in  the  account  given  us  by  Moses,  it  ap- 
lyurrioi.  ^^^^^  ^^i^i  Pharaoh  himself,  the  king,  was  there  present 
in  person,  with  all  the  nobility  and  power  of  his  kingdom.  It  was 
he  in  an  especial  manner  whom  God  had  undertaken  to  deal  withal ; 
yea,  he  raised  him  up  for  this  very  purpose,  that  he  might  show  his 
power  in  him,  and  that  his  name  thereby  might  be  declared  through- 
out the  earth,  Exod.  ix.  16,  Rom.  ix.  17.  Accordingly,  he  carried  it 
for  a  long  time  with  intolerable  pride  and  obstinacy.  Hence  the 
contest  betwixt  God  and  him,  with  the  issue  of  it,  was  so  famous  in 
the  world  that  the  glory  of  God  was  exceedingly  exalted  thereby; 
and  the  terror  of  it  made  way  for  the  people  in  their  entrance  into 
Canaan,  the  hearts  of  the  inhabitants  failing  because  of  them. 
Here  the  contest  came  to  an  issue,  in  the  utter  ruin  of  the  proud 
tyrant.  For  there  is  none  so  great,  so  proud,  so  obstinate,  but  it"  God 
undertake  to  deal  with  them,  he  will  be  victorious  in  the  end.  See 
Exod.  XV.  3-10. 

This  Pharaoh  with  his  Egyptians  (that  is,  his  whole  army,  horses, 
and  chariots)  "assayed  to  do'"'  what  they  saw  the  chil- 
fis'vrl-"'  ^'  ^^^''^  ^^  Israel  do  before  them ;  namely,  to  pass  through 
the  sea  whilst  the  waters  of  it  were  divided.  And  this 
was  the  greatest  height  that  ever  obdurate  infidels  could  rise  unto 
in  (his  world.  They  had  seen  all  the  mighty  works  which  God  had 
wrought  in  the  behalf  of  his  people  among  them, — they  and  their 
C(juiitry  were  almost  consumed  with  the  plagues  and  judgments  that 
were  inflicted  on  them  on  their  account;  and  yet  now,  beholding 
this  wonderful  work  of  God  in  ouening  the  sea  to  receive  them  from 


VER.  29.]  EPISTLE  TO  THE  HEBREWS.  173 

their  pursuit,  they  would  make  a  venture,  as  the  word  signifies,  to 
follow  them  into  it. 

Now,  although  this  presumptuous  attempt  of  the  Egyptians  he  to 
he  resolved  into  that  judiciary  hardness  which  was  upon  them  from 
God,  that  they  might  be  destroyed,  yet  no  doubt  but  some  things 
did  occur  to  their  minds  that  might  lead  them  unto  the  hardeiiiiio- 
of  themselves;  as,  (1.)  That  they  might  not  know  for  a  while  tl.ut 
they  were  entered  into  the  channel  of  the  sea,  the  waters  being  re- 
moved far  from  them ;  but  they  might  go  on  perhaps  in  the  night, 
without  once  thinking  that  the  people  whom  they  pursued  were 
gone  into  the  midst  of  the  sea.  (2.)  When  they  discovered  any 
thing  extraordinary  therein,  they  might  suppose  it  was  only  by  some 
extraordinary  natural  cause  or  occasion;  of  which  sort  many  things 
fall  out  in  the  ebbing  and  flowing  of  the  sea.  But,  (3.)  That  which 
principally  animated  them  was,  that  they  were  continually  near  or 
close  upon  the  Israelites,  reaily  to  se^ze  on  them;  as  is  evident  in  the 
story.  And  they  did  perfectly  believe  that  they  should  fare  as  well 
as  they.  And  for  this  reason  it  was  that  God  began  to  disturb  them 
in  their  passage,  that  they  should  not  overtake  the  people,  but  abide 
in  the  sea  unto  their  ruin. 

Bat  however  these  and  the  like  considerations  might  serve  to  blind 
their  minds  in  some  measure,  that  they  should  forget  all  former  in- 
stances of  divine  severity  against  them  in  the  same  cause,  and  not 
discern  the  imminent  destruction  that  was  prepared  for  them,  the 
principal  cause  from  whence  they  precipitated  themselves  into  the 
punishment  wluch  they  had  deserved  was  the  eflficacy  of  that  blind- 
ness and  hardness  of  heart  wherewith  they  were  plagued  of  God. 
And  herein,  as  was  said,  we  have  the  most  signal  example  and  in- 
stance of  the  power  of  unbelief,  confirmed  by  judiciary  hardness  of 
heart,  that  is  upon  record  in  the  whole  book  of  God;  nor  doth  any 
monument  of  an  equal  folly  and  blindness  remain  among  other  me- 
morials of  things  done  in  this  world.     And  we  may  observe,  that, — 

Obs.  IV.  God  knows  how  to  secure  impenitent  sinners  unto  their 
appointed  destruction,  by  giving  them  up  unto  hardness  of  heart, 
and  an  obstinate  continuance  in  their  sins,  against  all  warnings  and 
means  of  repentance.^ — The  devils  are  reserved  for  judgment  under 
the  chains  of  their  own  darkness.     See  Rom.  i.  24,  28,  29- 

Obs.  V.  God  doth  not  give  up  any  in  a  judiciary  way  unto  sin, 
but  it  is  a  punijshment  for  preceding  sins,  and  as  a  means  to  bring 
on  them  total  ruin  and  destruction. 

Obs.  VI.  Let  us  not  wonder  that  we  see  men  in  the  world  obsti- 
nate in  foolish  counsels  and  undertakings,  tending  unto  their  own 
inevitable  ruin,  seeing  probably  they  are  under  judiciary  hardness 
from  God,  Isa.  vi.  9,  10,  xxix.  10,  xix.  1 1-14. 

Obs.  VII.  There  is  no  such  blinding,  hardening  lust  in  the  minds 


l^-i  AN  EXPOSITION  OF  THE  [CITAP.  XI. 

or  hearts  of  men,  as  hatred  of  the  people  of  God  and  desire  of  their 
ruin. — Where  tliis  prevails,  as  it  did  in  these  persecuting  Egyptians, 
it  deprives  men  of  all  wisdom  and  understanding,  that  they  shall  do 
things  against  all  rules  of  reason  and  policy,  (which  commonly  they 
pretend  unto,)  brjtishly  and  obstinately,  though  apparently  tending 
unto  their  own  ruin  and  destruction.  So  it  Avas  with  these  Egyp- 
tians; for  although  they  designed  the  utter  extirpation  of  the  people, 
that  they  should  be  no  more  in  the  world, — which  they  atten)pted 
in  the  law  for  the  destruction  of  all  the  male  children,  which  in  one 
age  would  have  totally  exterminated  them  out  of  Egypt, — yet  now 
they  will  run  themselves  on  imminent,  universal  destruction,  to 
bring  them  back  again  into  Egypt. 

Obs.  VIII.  When  the  oppressors  of  the  church  are  nearest  unto 
their  ruin  they  commonly  rage  most,  and  are  most  obstinate  in 
their  bloody  persecutions. — So  is  it  at  this  day  among  the  anti- 
christian  enemies  of  the  church;  for  notwithstanding  all  their  pride 
and  fury,  they  seem  to  be  entering  into  the  Red  Sea. 

Lastly;  The  event  of  this  essay  or  undertaking  of  the  Egyptians, 
was,  that  they  "  were  drowned,"  they  were  swallowed 
up.  The  account  hereof  is  given  us  so  gloriously  in  the 
triumphant  song  of  Moses,  Exod.  xv.,  that  nothing  needs  to  be 
added  in  its  further  illustration.  And  this  destruction  of  the 
Egyptians,  with  the  deliverance  of  Israel  thereby,  was  a  type  and 
pledge  of  the  victory  and  triumph  wdiich  the  church  shall  have  over 
its  antichristian  adversaries,  E,ev.  xv.  2-4. 

Verse  30. 

In  this  verse  the  apostle  adds  another  instance  of  the  faith  of  the 
whole  congregation,  in  the  sense  before  declared;  for  although  re- 
spect no  doubt  be  had  unto  the  faith  of  Joshua  in  an  especial  man- 
ner, yet  that  of  the  whole  people  is  expressed. 

Ver.  30. — Ulsrsi  r«  nl^ri  'Ispi^u  sVsffs,  y.vTiXcijO'-vTa  sTi  STrra  7jiM':pa<;. 

Ver.  30. — By  faith  the  walls  of  Jericho  fell  down,  after 
they  were  compassed  about  seven  days. 

The  apostle  in  these  words  gives  us  a  compendium  of  the  history 
of  the  taking  and  destruction  of  Jericho,  wdiich  is  at  large  recorded 
in  the  sixth  chapter  of  the  Book  of  Joshua,  with  what  was  spoken 
before  concerning  the  spies,  in  the  second  chapter.  I  shall  not  need 
to  report  the  story,  it  is  so  well  known.  Only  I  shall  observe  some 
few  things,  wherein  the  faith  of  the  people  did  concur  unto  this 
great  work  of  divine  Providence,  wdien  I  have  a  little  opened  the 
words. 

The  thing  ascribed  unto  their  faith,  is  the  fall  of  "the  walls  of 


T«  Ttlxi- 


VER.  30.]  EPISTLE  TO  THE  HEBREWS.  175 

Jericho."  The  city  itself  was  not  great,  as  is  evident,  because  the 
whole  army  of  the  Israelites  did  compass  it  seven  times 
in  one  day.  But  most  probal)ly  it  was  fortified  and 
encompassed  with  walls  of  great  height  and  strength;  with  which 
the  spies  sent  by  Moses  out  of  the  wilderness  were  terrified,  Num. 
xiii,  28.  And  in  all  probability  the  Israelites  were  destitute  of  any 
engines  of  war  for  the  casting  of  them  down,  or  making  a  breach 
in  them.  And  because  the  king  of  the  place  neither  endeavoured 
to  hinder  the  passage  of  the  Israelites  over  Jordan,  which  was  but 
a  few  miles  from  the  city,  when  he  knew  that  they  designed  his  de- 
struction; nor  did  once  attempt  to  oppose  them  in  the  field  before 
they  sat  down  about  the  town,  as  did  the  men  of  Ai;  it  is  probable 
that  he  placed  his  confidence  in  tlie  strength  of  the  walls  and  their 
fortifications.  And  it  is  uncertain  how  long  it  was  besieged  by  the 
Israelites  before  God  showed  imto  them  the  way  of  demolishing 
these  walls;  for  the  town  was  beleaguered  by  Joshua  it  may  be  for 
some  good  while  before  he  had  the  command  to  compass  it,  Josh, 
vi.  1. 

These  walls,  saith  the  apostle,  "  fell  down."  They  did  so  unto  the 
very  ground.  This  is  signified  in  that  expression,  ^'^^] 
n^Pinn  noinn^  Josh.  vi.  20;— "And  the  wail  fell  down  ''^'''"' 
under  it."  Which,  although  it  doth  not  prove  that  the  wall  sunk 
into  the  ground,  as  some  of  the  Hebrews  judge,  (yea,  that  notion  is 
inconsistent  with  the  words  whereby  its  fall  is  expressed,)  yet  it  in- 
timates the  utter  casting  it  down  flat  on  the  earth,  whereby  the 
people  went  over  it  with  ease  into  the  city.  And  therefore  this  fall 
was  not  by  a  breach  in  any  part  of  the  wall,  but  by  the  dejection 
of  the  whole.  For  the  people  being  round  about  the  city  when  it 
fell,  did  not  go  from  one  place  unto  another  to  seek  for  an  entrance, 
but  "  went  up  into  the  city,  every  one  straight  before  him,"  in  the 
place  where  he  was;  which  utterly  deprived  the  inhabitants  of  all 
advantages  of  defence.  Yet  need  not  this  be  so  far  extended  as 
that.no  part  nor  parcel  of  the  wall  was  left  standing,  where  the  fall 
of  it  was  not  of  any  advantage  unto  the  Israelites.  So  that  part  of 
it  whereon  the  house  of  Kahab  was  built  was  left  standing;  for  in 
the  fall  of  it  she  and  all  that  were  with  her  must  have  been  de- 
stroyed. But  the  fall  was  such  as  took  away  all  defence  from  the 
inhabitants,  and  facilitated  the  entrance  of  the  Israelites  in  all  places 
at  once. 

This,  saith   the  apostle,  was  done  "after  they  were  compassed' 
about  seven  days."     "Compassed  about;"  that  is,  by  the  army  of 
the  Israelites  marching  round  the  town  in  the  order  de- 
scribed, Josh.  vi.  2,  3,  etc.     And  this  was  done  "  seven     .  F""^'    "^''* 
days."     The  first  command  of  God  was  to  have  it  done 
six  times  in  the  space  of  six  days,  verse  3;  but  an  especial  com- 

VOL.    XVI.— 12 


176  AN  EXPOSITION  OF  TUK  [CHAP.  XL 

mand  and  direction  was  given  for  that  of  the  seventh  day,  because 
it  was  then  to  be  done  seven  times,  verse  4.  This  seventh  day  pro- 
bal)!}-  was  the  Sabbath.  And  somewhat  of  mystery  is  no  doubt 
intimated  in  the  number  of  seven  in  this  phice.  For  tliere  were  to 
be  seven  priests  going  before  the  people,  having  seven  trumpets  of 
rams'  horns  to  sound  with ;  and  the  order  was  to  be  observed  seven 
daj^s,  and  on  the  seventh  day  the  city  was  to  be  compassed  seven 
times, — which  thing  was  of  divine  designation.  The  reader  may,  if 
he  please,  consult  our  discourse  of  the  original  and  institution  of  the 
Sabbath,  wherein  these  things  are  spoken  unto.  The  apostle  takes 
no  notice  of  the  compassing  it  seven  times  on  the  seventh  day,  but 
only  of  its  being  compassed  seven  days.  And  some  things  there  are 
wherein  the  Israelites  did  manifest  their  faith  herein. 

1.  It  was  on  the  command  of  God,  and  his  promise  of  success 
therein,  that  they  now  entered  the  land  of  Canaan,  and  began  their 
work  and  war  with  the  siege  of  this  strong  town,  not  having  by  any 
previous  fight  weakened  the  inhabitants.  Here  they  made  the  first 
experiment  of  the  presence  of  God  with  them  in  the  accomplish- 
ment of  the  promise  made  to  Abraham. 

2.  They  did  so  in  their  readiness  to  comply  with  the  way  pre- 
scribed unto  them,  of  compassing  the  town  so  many  days  with  the 
noise  of  trumpets,  without  the  least  attempt  to  possess  themselves 
of  it.  For,  without  a  respect  by  faith  unto  the  command  and  pro- 
mise of  God,  this  act  was  so  far  from  furthering  them  in  their  design, 
that  it  was  suited  to  expose  them  to  the  scorn  and  contempt  of  their 
adversaries.  For  what  could  they  think  of  them,  but  as  of  a  com- 
pany of  men  who  desired  indeed  to  possess  themselves  of  their  city, 
but  knew  not  how  to  do  it,  or  durst  not  undertake  it?  But  this 
way  was  prescribed  unto  them  of  God,  to  give  them  a  distinct 
apprehension  that  the  work  of  the  conquest  of  Canaan  was  his,  and 
not  theirs.  For  although  he  required  of  them  therein  to  use  the 
utmost  of  their  courage,  prudence,  and  diligence,  yet  he  had  taken 
upon  himself  the  effecting  the  work  itself,  as  if  they  had  contributed 
iiotliing  thereunto.  And  the  compassing  of  the  city  once  every  day 
for  the  space  of  six  days,  and  the  entrance  into  it  on  the  seventh, 
had  respect  unto  the  work  of  the  creation.  For  God  was  now 
entering  into  his  rest  with  respect  unto  his  worship,  in  a  new  way 
of  settlement  and  solemnity,  such  as  he  had  not  erected  or  made  use 
of  from  the  beginning  of  the  world.  Hence  he  frequently  calls  it  his 
rest,  as  hath  been  declared  in  the  exposition  on  the  fourth  chapter, 
Ps.  xcv.  11,  cxxxii.  8,  14;  Heb.  iii.  11,  iv.  3,  11.  And  it  was  a  type 
of  the  new  creation,  with  the  rtst  of  Christ  thereon,  and  of  believers 
in  him.  Therefore  wouhl  God  give  here  a  resemblance  of  that  first 
woik  in  the  labour  of  the  six  days,  and  the  reward  they  received  on 
the  seventh.     Ecsides,  hereby  he  took  possession  as  it  were  of  the 


VER.  31.]  EPISTLE  TO  THE  HEBREWS.  177 

city  for  himself,  not  intending  to  allow  the  people  any  share  in  the 
spoil  of  it;  for  it  was  wholly  devoted. 

S.  In  the  triumphant  shout  they  gave,  before  the  walls  stirred 
or  moved.  They  used  the  sign  of  their  downfall  before  the  thing 
signified  was  accomplished;  and  triumphed  by  faith  in  the  ruin  of 
the  walls,  whilst  they  stood  in  their  full  strength. 

Wherefore  the  apostle  might  justly  commend  their  faith,  which 
was  acted  against  so  many  difficulties,  in  the  use  of  unlikely  means, 
with  a  constancy  and  persistency  unto  the  time  and  event  designed. 
For,— 

Obs.  I.  Faith  will  embrace  and  make  use  of  means  divinely  pre- 
scribed, though  it  be  not  able  to  discern  the  effective  influence  o^ 
them  unto  the  end  aimed  at. — On  this  consideration  was  Naaman 
induced  to  wash  himself  in  the  waters  of  Jordan  for  the  cure  of  his 
leprosy,  2  Kings  v.  13,  14. 

Obs.  II.  Faith  will  cast  down  walls  and  strong  towers,  that  lie  in 
the  way  of  the  work  of  God.— It  is  true,  we  have  no  stone  walls  to 
demolish,  nor  cities  to  destroy:  but  the  same  faith  in  exercise  is 
required  of  us  in  all  our  concerns  as  was  in  Joshua  when  he  entered 
on  the  conquest  of  Canaan;  as  the  apostle  declares,  Heb.  xiii.  5. 
And  there  are  strongholds  of  sin  in  our  minds,  which  nothing  but 
faith  can  cast  to  the  ground. 

Verse  31. 

Hitherto  we  have  had  the  examples  of  men,  with  one  woman 
only,  in  conjunction  with  her  husband.  In  this  verse  the  apostle 
puts  a  close  unto  his  particular  instances  in  that  of  one  single  woman, 
accompanied  with  many  eminent  circumstances,  as  we  shall  see. 

Ver.  31.- — UiGTSi  'PaaC  7}  rrSpvrj  oii  euiiu':ruXiTO  rcTg  uvuH'/iClaat  bi^afievrj 

Ycr.  31. — By  faith  Eahab  the  harlot  perished  not  with 
tliem  that  believed  not,  [or  were  disobedictit,^  when  she 
had  received  the  spies  with  peace. 

The  story  concerning  this  Rahab,  her  faith  and  works,  is  at  large 
recorded  in  the  second  and  sixth  chapters  of  Joshua.  What  con- 
cerns the  exposition  of  these  words,  and  the  great  instance  of  the 
grace  of  God  and  efficacy  of  faith  in  them,  may  be  comprised  in 
some  observations;  as, — ■ 

1.  This  Rahab  was  by  nature  a  Gentile,  an  alien  from  the  stock 
and  covenant  of  Abraham.     Wherefore,  as  her  conver-       ,     ,^ 
sion  unto  God  was  an  act  of  free  grace  and  mercy  m  a 
peculiar  manner,  so  it  was  a  type  and  pledge  of  calling  a  church 
from  among  the  Gentiles;   as   ihey  all   were   who  were  convened 


17S  AN  EXPOSITION  OF  THE  [CIIAP.  XI. 

unto  God  after  the  outward  confinement  of  the  promise  unto  the 
family  of  Abraham  by  the  covenant  and  the  token  thereof. 

2.  She  was  not  only  a  0 entile,  but  an  Amorite;  of  that  race  and 
seed  which  in  general  was  devoted  unto  utter  destruction.  She  was 
therefore  an  instance  of  God's  sovereignty  in  dispensing  with  his 
positive  laws  as  it  seems  good  unto  him;  for  of  his  own  mere  y)lea- 
sure  he  exempted  her  from  the  doom  denounced  against  all  those 
of  her  original  and  traduction. 

3.  She  was  a  harlot;  that  is,  one  who  for  advantage  exposed  her 

person  in  fornication.  For  what  the  Jews  say,  that 
'^°^"''  mi:  signifies  also  a  "  victualler,"  or  one  that  kept  a 
house  for  public  entertainment,  they  can  prove  by  no  instance  in 
the  Scripture,  the  word  being  constantly  used  for  a  harlot;  and  she 
being  twice  in  the  New  Testament,  where  she  is  highly  commended, 
called  expressly  t6>h3,  which  is  capable  of  no  such  signification,  it 
must  be  granted  that  she  was  a  harlot,  though,  it  may  be,  not  one 
that  did  commonly  and  promiscuously  expose  herself:  n^-in  ^  "  nobile 
scortum."  But  that  also  she  kept  a  public  house  of  entertainment 
is  evident  from  the  spies  going  thither;  which  they  did  as  into  such 
a  house,  and  not  as  into  a  mere  stew.  And  herein  have  we  a  blessed 
instance  both  of  the  sovereignty  of  God's  grace  and  of  its  power; — 
of  its  freedom  and  sovereignty,  in  the  calling  and  conversion  of  a 
person  given  up  by  her  own  choice  to  the  vilest  of  sins;  and  of  its 
power,  in  the  conversion  of  one  engaged  in  the  serving  of  that  lust, 
and  the  habitual  course  of  that  kind  of  sin,  which  of  all  others  is  the 
most  effectual  in  detaining  persons  under  its  power.  But  nothing, 
no  person,  no  sin,  is  to  be  despaired  of,  in  whose  cure  sovereign,  al- 
mighty grace  is  engaged,  1  Cor.  vi.  9-11. 

4.  She  was  converted  unto  God  before  the  coming  of  the  spies 
unto  her,  by  what  she  had  heard  of  him,  his  mighty  works  and  his 
peculiar  owning  of  the  people  of  Israel.  For  God  had  ordained  and 
designed  tliat  the  report  of  these  things  should  be  an  effectual  ordi- 
nance, as  to  terrify  obstinate  unbelievers,  so  to  call  others  to  repent- 
ance and  to  conversion  from  their  idols;  unto  which  end,  no  doubt, 
it  was  effectual  on  others  as  well  as  on  Rahab, — as  it  was  on  the 
Gibeonites  in  general.  For  he  declares  that  he  did,  and  would  do, 
such  things  to  make  his  power  known  and  his  name  exalted,  that 
others  might  know  that  he  alone  was  God,  and  that  by  grace  he  had 
taken  Israel  to  be  his  people.     Hence  those  who  perished  are  said 

to  be  unbelievers:  "  She  perished  not  with  them  that 
To7;    a.-7nt-    i^giieved  not,"  or  "  who  were  disobedient."     For  they 

had  a  sufficient  revelation  of  God  and  his  will  to  ren- 
der their  faith  and  obedience  necessary,  as  we  shall  see  in  the  ac- 
count that  Kahab  gives  of  herself;  the  things  whereof  were  known 
to  them,  as  well  as  unto  her,  and  that  by  the  same  means.     And  had 


VEB.  31.]  EPISTLE  TO  THE  HEBREWS  17.9 

they  believed  and  repented,  they  might  have  been  saved.  For  a.l- 
thoucfh  this,  as  unto  the  event,  could  not  be  with  respect  unto  entire 
nations  (although  their  lives  also  might  have  been  spared,  had  they, 
according  to  their  duty,  sought  peace  with  Israel  on  God's  terms), 
yet  multitudes  of  individuals  might  have  been  saved  who  perislied 
in  their  unbelief.  Wherefore,  although  their  destruction  was  just, 
upon  the  account  of  their  former  sins  and  provocations,  yet  the  next 
cause  why  they  were  not  spai^ed  was  their  unbelief.  And  therefore 
are  they  so  described  here  by  the  apostle,  "  Those  who  believed  not." 
And  their  destruction  is  ascribed  unto  the  hardening  of  their  hearts, 
so  as  tuat  they  should  not  make  peace  with  Israel,  Josh.  xi.  19,  '20. 
Wherefore, — - 

Obs.  I.  Although  unbelief  be  not  the  only  destroying  sin  (for  the 
wages  of  every  sin  is  death,  and  many  are  accompanied  with  pecu- 
liar provocations),  yet  it  is  the  only  sin  which  makes  eternal  destruc- 
tion inevitable  and  remediless.     And, — 

Obs.  II.  Where  there  are  means  granted  of  the  revelation  of  God 
and  his  will,  it  is  unbelief  that  is  the  greatest  and  most  provoking 
sin,  and  from  whence  God  is  glorified  in  his  severest  judgments.- — 
Tiierefore  the  apostle,  mentioning  the  destruction  of  the  Canaanites, 
passeth  by  their  other  sins,  and  represents  them  as  obstinate  unbe- 
lievers.    And, — 

Obs.  III.  Where  this  r^elation  of  the  mind  and  will  of  God  is 
most  open,  full,  and  evident,  and  the  means  of  it  are  most  express, 
and  suited  unto  the  communication  of  the  knowledge  of  it,  there  is 
the  highest  aggravation  of  unbelief — If  the  inhal)itants  of  Jericho 
perished  in  their  unbelief,  because  they  believed  not  on  the  report 
that  was  brought  unto  tiiem  of  the  mighty  works  of  God,  what  will 
be  the  end  of  them  who  live  and  die  in  their  unbelief  under  the 
daily,  constant  preaching  of  the  gospel,  the  most  glorious  revelation 
of  the  mind  and  will  of  God  for  the  salvation  of  men !  Heb.  ii.  3. 

Obs.  IV.  Every  thing  which  God  designs  as  an  ordinance  to  bring 
men  unto  repentance,  ought  to  be  diligently  attended  unto  and  com- 
plied withal,  seeing  its  neglect,  or  of  the  call  of  God  therein,  shall  be 
severely  avenged. — Such  were  his  mighty  works  in  those  days;  and 
such  are  his  judgments  in  all  ages. 

5.  Eahab,  upon  the  first  opportunity,  made  an  excellent  confession 
of  her  faith,  and  of  the  means  of  her  conversion  to  God.  This  con- 
fession is  recorded  at  large.  Josh.  ii.  9-11.  She  avows  the  Lord 
Jehovah  to  be  the  only  "  God  in  heaven  above,  and  in  earth  be- 
neath;" wherein  she  renounced  all  the  idols  which  before  she  had 
worshipped,  verse  11.  And  she  avows  her  faith  in  him  as  their  God, 
or  the  God  of  Israel,  who  had  taken  them  to  be  his  people  by  pro- 
mise and  covenant;  which  in  this  confession  she  lays  hold  on  by 
faith:  "The  LoRD  your  God,  he  is  God."     And  she  declares  the 


180  AN  EXPOSITION  OF  THE  [CHAP.  XL 

means  of  her  conversion ;  which  was  her  hearing  of  the  mighty  works 
of  God,  and  what  he  did  for  his  people,  verse  10.  And  she  adds 
moreover  the  way  and  means  whereby  her  faith  was  confirmed, 
namely,  lier  observation  of  the  effect  which  the  report  of  tliese 
things  had  upon  tlie  minds  and  hearts  of  her  wicked  countrymen: 
'Their  hearts  hereon  did  melt,  and  they  had  no  more  courage  left 
in  them,'  verse  11.  As  she  had  an  experience  of  the  divine  power 
of  grace  in  producing  a  contrary  effect  in  her,  namely,  that  of  faith 
and  obedience;  so  she  plainly  saw  that  there  was  a  hand  of  God  in 
that  dread,  terror,  and  fear,  which  fell  upon  her  countrymen.  Their 
hearts  did  melt,  faint,  fall  down:  and  it  is  an  infallible  rule  in  all 
affairs,  especially  in  war,  "  Qui  animis  cadunt,  excidunt  omnibus  re- 
bus bonis;" — "They  that  fall  in  their  hearts  and  spirits,  fall  from 
every  thing  that  is  good,  useful,  or  helpful."  By  the  observation 
hereof  was  her  faith  confirmed.  So,  on  the  first  occasion  after  her 
conversion,  she  witnessed  a  good  confession.  Hereby  the  rule  is  con- 
fiimed  which  we  have,  E.ora.  x.  10. 

Obs.  V.  It  is  in  the  nature  of  true,  real,  saving  faith,  immediately, 
or  at  its  first  opportunity,  to  declare  and  protest  itself  in  confession 
before  men;  or  confession  is  absolutely  inseparable  from  faith. — 
Where  men,  on  some  light  and  convictions,  do  suppose  themselves  to 
have  faith,  yet  through  fear  or  shame  do  not  come  up  to  the  ways 
of  expressing  it  in  confession  prescribed, in  the  Scripture;  their  reli- 
gion is  in  vain.  And  therefore  our  Lord  Jesus  Christ,  in  the  Gospel, 
doth  constantly  lay  the  same  weight  on  confession  as  on  believing 
itself.  Matt.  x.  33;  Luke  ix.  26.  And  "  the  fearful," — that  is,  those 
who  flee  from  public  profession  in  times  of  danger  and  persecution, 
— shall  be  no  less  assuredly  excluded  from  the  heavenly  Jerusalem 
than  unbelievers  themselves.  Rev.  xxi.  8. 

6.  She  separated  herself  yro??i  the  cause  and  interest  of  her  own 
people  among  whom  she  lived,  and  joined  herself  tiw^o  the  cause  and 
interest  of  the  people  of  God.  This  also  is  a  necessary  fruit  of  faith, 
and  an  inseparable  concomitant  of  profession.  This  God  called  her 
unto,  this  she  complied  withal,  and  this  was  that  which  rendered  all 
that  she  did,  in  receiving,  concealing,  and  preserving  the  spies, 
though  they  came  in  order  unto  the  destruction  of  her  country  and 
people,  just  and  warrantable.  For  although  men  may  not  leave  the 
cause  and  interest  of  their  own  people  to  join  with  their  enemies  on 
li^ht  grounds  or  reasons,  since  the  light  of  nature  itself  manifesteth 
how  many  obligations  there  are  on  us  to  seek  the  good  of  our  own 
country,  yet  where  the  2)ersons  whereof  it  consists  are  obstinate  ido- 
laters, and  the  cause  wherein  they  are  engaged  is  wicked,  and  in 
direct  opposition  unto  Goil,  there  a  universal  separation  from  them 
in  interest,  and  a  conjunction  with  their  enemies,  is  a  duty,  honour- 
able and  just,  as  it  was  in  her.     Wherefore,  although  it  may  seem 


VER.  31.]  EPISTLE  TO  THE  HEBREWS.  181 

soraetLing  hard,  that  she,  being  Lorn  and  living  in  the  town,  a  citi- 
zen of  it,  and  sulject  of  the  king,  should  stn(]ious.ly  and  indnstiiously 
receive,  conceal,  give  intelligence  unto,  and  convey  away  in  safety, 
spies  that  came  to  find  out  a  way  for  the  total  destruction  of  the 
place;  yet  she,  on  the  call  and  connnand  of  God,  having  renounced 
an  interest  in  and  relation  unto  that  wicked,  idolatrous,  unbelieving 
people,  whom  she  knew  to  be  devoteii  to  utter  destruction,  it  was 
just  and  righteous  in  her  to  be  assisting  unto  their  enemies. 

Obs.  VI.  This  separation  from  the  cause  and  interest  of  the  world 
is  i-equired  in  all  believers,  and  will  accompany  true  faith  wherever  it 
be. — I  speak  not  of  the  differences  that  may  fall  out  between  nations, 
and  the  conjiuiction  in  counsel  and  action  with  one  people  against 
another;  for  in  such  cases  we  cannot  desert  our  own  country  without 
perfidious  treachery,  unless  warranted  by  sucli  extraordinary  circum- 
stances as  Rahab  was  under:  but  I  intend  that  wicked,  carnal  inte- 
rest of  the  world,  and  its  corrupt  conversation,  which  all  believers  are 
obliged  visibly  to  separate  themselves  from,  as  a  necessary  part  of 
their  profession. 

7.  She  showed,  testified,  manifested  her  faith  by  her  works.  She 
"  received  the  spies  with  peace."  In  these  few  words 
doth  the  apostle  comprise  the  whole  story  of  her  receiv-  ^^^,  xItITx!'- 
ing  of  them,  her  studious  concealing  them,  the  intelli-  «"?  f^^r  £/'/;«- 
gence  she  gave  them,  the  prudence  she  used,  the  pains  ""*■ 
she  took,  and  the  danger  she  underwent  in  the  safe  conveyance  of  them 
to  their  army;  all  which  are  at  large  recorded,  Josh.  ii.  This  work  of 
hers  is  celebrated  there,  and  also  James  ii.,  as  an  eminent  fruit  and 
demonstration  of  that  faith  whereby  she  was  justified.  And  so  it 
was.  That  it  was  in  itself  lawful,  just,  and  good,  hath  been  declared. 
For  what  is  not  so  cannot  be  rendered  so  to  be  on  any  other  consi- 
deration. Again,  it  was  a  work  oi  great  use  and  importance  to  the 
church  and  cause  of  God.  For  had  these  spies  been  taken  and  slain, 
it  would  have  put  a  great  discouragement  on  the  whole  people,  and 
made  them  question  whether  God  would  be  with  them  in  their  un- 
dertaking or  no.  And  it  is  evident  that  the  tidings  which  they  car- 
ried unto  Joshua  and  the  people,  from  the  intelligence  which  they 
had  by  Rahab,  was  a  mighty  encouragement  unto  them.  For  they 
report  their  discovery  in  her  words.  They  said  unto  Joshua,  "Truly 
the  Lord  liath  delivered  into  our  hands  all  the  land;  for  even  all 
the  inhabitants  of  the  country  do  faint  because  of  us,"  Josh.  ii.  24. 
And  it  was  a  work  accompanied  with  the  utmost  liazard  and  danger 
unto  herself.  Had  the  matter  been  discovered,  there  is  no  doubt 
but  that  she,  and  all  that  she  had,  had  been  utterly  destroyed.  And 
all  these  things  set  a  great  lustre  upon  this  work,  whereby  she  evi- 
denced lier  faith  and  her  justification  thereby. 

And  as  this  instance  is  exceedingly  ap[)0site  unto  the  purpose  of 


182  AN  EXPOSITION  OF  THE  [CHAP.  XI 

the  apostle,  to  arm  and  encourage  believers  against  the  difficnlties 
and  dangers  which  they  were  to  meet  withal  in  their  pr()fessi(jn;  so 
it  is  sufficient  to  condemn  multitudes  among  ourselves,  who,  after  a 
long  profession  of  the  truth,  are  ready  to  tremble  at  the  fiist  approach 
of  danger,  and  think  it  their  wisdom  to  keep  at  a  distance  from  them 
that  are  exposed  to  danger  and  sufferings, 

8.  The  fruit  of  this  faith  of  Rahab  was,  that  "  she  perished  not," 
— she   was  not  destroyed.     Tiie  matter  of  fact  is  de- 

oi  ^.va^^-    ^i^^gj    jQg|.j_  ^j_   25    "  And  Joshua  saved   Rahab  the 

harlot  alive,  and  her  father's  household,  and  all  that  she 
had ;  and  she  dwelleth  in  Israel  unto  this  day."  It  is  good,  and 
sometimes  useful,  to  have  relation  unto  them  that  believe;  as  it  was 
with  the  kindred  and  household  of  this  Rahab.  But  what  is  added 
of  her  dwelling  in  Israel,  plainly  intimates  her  solemn  conjunction 
unto  the  people  of  God  in  faith  and  worship.  Yea,  I  am  persuaded 
that  from  henceforward  she  was  as  eminent  in  faith  and  liT)liness  as 
she  had  been  before  in  sin  and  folly;  for  it  was  not  for  her  wealth 
that  she  was  afterwards  married  unto  Salmon  the  son  of  Naasson, 
the  prince  of  the  tribe  of  Judah,  Matt.  i.  5,  coming  thereby  to 
have  the  honour  of  a  place  in  the  genealogy  of  our  blessed  Saviour, 
and  of  a  type  of  the  interest  of  the  Gentiles  in  his  incarnation.  The 
Holy  Ghost  also,  taking  occasion  twice  to  mention  her  in  a  way  of 
commendation,  and  proposing  her  as  an  example  of  faith  and  obedi- 
ence, gives  such  an  approbation  of  her  as  testifies  her  to  have  been 
eminent  and  exemplary  in  these  things. 

And  herewith  the  apostle  shuts  up  his  particular  instances,  pro- 
ceeding unto  a  more  general  summary  confirmation  of  the  truth 
concerning  the  power  and  efficacy  of  faith,  which  he  had  undertaken 
to  demonstrate. 

Verse  32. 

In  this  verse,  and  unto  the  end  of  verse  38,  he  sums  up  the  re- 
maining testimonies  which  he  might  further  have  insisted  on  in 
particular;  with  intimation  that  there  were  yet  more  of  the  like  kind 
upon  record,  which  he  would  not  so  much  as  name.  But  he  changeth 
the  method  which  he  had  hitherto  observed.  For  he  doth  not  single 
out  his  witnesses,  and  ascribe  unto  each  of  them  distinctly  that 
wherein  the  exercise  of  their  faith  did  appear;  but  he  proposetli  two 
things  to  confirm  in  general:  1.  Tha^t  faith  will  do  and  effect  great 
things  of  all  sorts,  when  we  are  called  unto  them.  2.  That  it  will 
also  enable  us  to  suffer  the  greatest,  the  hardest,  and  7nost  terrible 
things,  which  our  nature  can  be  exposed  unto.  And  with  tlie  in- 
stances of  this  latter  sort  he  closeth  his  discourse,  because  they  were 
most  peculiarly  accommodated  to  strengthen  his  especial  design: 
this  was,  to  animate  and  encourage  the  Hebrews  unto  suffering  for 


VER.  82.]  EPISTLE  TO  THE  HEBREWS.  1S3 

the  gospel;  giving  them  assurance  by  these  examples  that  faith 
would  carry  them  victoriously  through  them  all. 

Kow,  whereas  he  handles  these  things  distinctly,  in  the  proof  of 
the  first,  or  the  great  things  faith  will  do,  first  he  names  the  2)ersons 
in  whom  it  did  so  of  old,  and  then  adds  the  things  which  they  did; 
not  distributing  them  particularly  to  each  one  by  whom  they  were 
done,  but  leaving  that  to  be  gathered  out  of  the  sacred  story.  It 
was  sufficient  unto  his  purpose  that  they  were  all  to  be  found 
amongst  them,  some  performed  by  some  of  them,  and  some  by 
others.  And  as  unto  the  second,  or  the  great  things  which  faith 
will  enable  believers  to  undergo  and  suffn-,  which  he  enters  upon 
verse  35,  he  names  the  things  that  were  suffered,  but  not  the  pej^sons 
that  suffered  them;  because,  as  I  suppose,  their  names  were  not  re- 
corded in  the  Scripture,  though  the  things  themselves  were  noto- 
riously known  in  the  church. 

And  us  unto  the  fi7'st  we  may  observe  two  things:  1.  That  in 
the  naming  of  them,  Gideon,  Barak,  Samson,  Jephthah,  David,  and 
Samuel,  he  doth  not  observe  the  order  of  time  wherein  they  lived ; 
for  Barak  was  before  Gideon,  and  Jephthah  before  Samson,  and 
Samuel  before  David.  2.  He  doth  not  reckon  up  the  things  they 
did  in  the  same  order  wherein  he  had  named  the  persons;  so  as  that 
the  first  thing  mentioned  should  be  ascribed  unto  him  that  was  first 
named,  and  so  on  in  order.  But  he  useth  his  liberty  in  setting  down 
both  the  names  of  the  persons  and  the  things  ascribed  unto  them, 
an  exact  order  and  distribution  of  them  no  way  belonging  unto  his 
purpose.  Yea,  the  proposing  of  the  persons  with  their  names  at 
once,  and  then  amassing  together  the  great  and  mighty  fruits  of 
their  faith,  gives  a  persuasive  efficacy  unto  the  example.  Agam  it 
must  be  remarked,  that  although  in  the  first  part  he  reckoneth  up 
the  names  of  many  of  them  who  wrought  these  works  of  faith,  yet 
he  intimates  that  there  were  more  of  them;  and  therefore  the 
things  which  he  mentioneth  cannot  all  of  them  absolutely  be  ac- 
commodated and  applied  unto  the  persons  named,  but  some  of  them 
were  wrought  by  others  whose  names  he  doth  not  express. 

Having  given  this  account  of  the  scope  and  argument  of  tlie 
apostle,  1  shall  be  very  brief  in  the  exposition  of  the  particulars. 

Ve7\  32. —  Kai  ri  'in  "k'syu;  'Et;Xs/'-v|/£/  yap  (ii  diyiyou/JLivov  6  ypovog  rrfi  i 
Tidiuv,  BapuTi  Ti,  Kai  2a/A-4/a)V,  xai  'IspiJccs,  Aavtd  re  xai  ^a/xouriX,  /.ui 
ruv  '^po<priTuv. 

"EviMr^/ii  ydp  fis  Syr.,  ^".^'f^"}.  ^3=!  ""}  ^~  "^l^-"!.  «I  have  but  a  little  timo" 
or,  "  there  is  but  a  little  time  ibr  me  that  I  should  report:"  which  is  another 
sense  of  the  words  than  that  in  the  original,  although  to  the  same  purpose,  it 
being  an  excuse  of  his  future  brevity,  which  is  not  the  direct  meaning  of  tlje 
phrase.  "  The  time  would  fail  ine,"  is  a  usual  expression  with  respect  unto  that 
wherein  we  are  reaiiy  and  abound,  but  repress  it  for  present  reasons. 


]84  AN  EXPOSITION  OF  THE  [CHAP.  XI. 

Kocf  run  wpo(pYiTuu.  Syr.,  ^r.r'"  '^rT'-'"  '":;  "and  of  tlie  rest  of  the  prophets;" 
•which  is  naturally  to  be  supplied,  seeing  David  and  Samuel,  the  persons  last 
named,  were  prophets  al-o. 

Ver.  32. — And  what  shall  I  more  say?  [ivlmt  do  I  say 
more?^  for  the  time  would  fail  me  to  tell  [declaring^ 
expounding^  of  Gideon,  and  [o/]  Barak,  and  [of] 
Samson,  and  [o/ ]  Jephtliah;  [o/'J  David  also,  and 
Samuel,  and  \of  the  rest  of]  the  prophets. 

The  manner  of  expression  used  by  the  apostle  is  suited  unto  his 
transition  from  insisting  on  particular  instances,  when  he  might  have 
added  many  more  had  it  been  convenient,  unto  a  general  summary 
of  what  remained  of  the  same  kind. 

1.  He  puts  a  stay  unto  his  own  procedure  by  an  interrogation : 

"And  what  shall  I  more  say?"  or,  "  Why  do  I  further 
K«i  T<  tri    g^  speak?"     And  two  things  are  intimated  in  this  ex- 
pression:    (1.)  That  he  had  already  sufficiently  attested 
the  truth  by  the  examples  before  insisted  on,  so  as  that  it  needed 
no  further  confirmation.     Yet,  (2.)  That,  if  need  were,  he  had  in 
readiness  many  more  examples  of  the  same  kind.     And, — 

Ohs.  I.  It  is  requisite  prudence,  in  the  confirmation  of  important 
truths,  as  to  give  them  a  full  proof  and  demonstration,  so  not  to 
nmltiply  arguments  and  testimonies  beyond  what  is  necessary,  which 
serves  only  to  divert  the  mind  from  attending  unto  the  truth  itself 
to  be  confirmed. 

2.  He  gives  a  reason  of  the  resolution  intimated  in  the  preceding 
interrogation,  such  as  introduceth  that  new  way  of  procedure  which 

he  now  designed  by  a  compendium  of  the  faith  of  others 
,  ^'■'^•;v'"    a^igo  whom  he  iudged  necessary  to  mention:  "For  the 

yap  fit  ^fovof.         _       '  .  .  . 

time  would  fail  me;"  that  is,  'it  would  be  a  work  of 

that  length,  as  would  not  be  contained  within  the  bounds  which  I 

have  assigned  unto  this  epistle;' — a  usual  proverbial  speech  on  the 

like  occasions: 

"  Ante  diem  clause  componet  vesper  Olympo." 

8,  By  a  refusal  of  treating  distinctly  and  separately  of  the  persons 

he  names, — "  The  time  would  fail  me  treating  of  them ;" 

that  is,  '  if  I  should  so  declare  their  faith  and  the  fruits 

of  it  in  particular  as  I  have  done  those  beforegoing,' — he  doth  so 

name  them  as  to  bring  them  in  as  witnesses  in  this  cause. 

As  unto  the  persons  whose  example  he  produceth  in  general,  we 
must  inquire  into  two  things:  1.  How  it  doth  appear  that  they  did 
the  things  in  and  by  faith  which  are  ascribed  unto  them.  2.  How 
their  faith  and  its  efficacy  can  be  an  encouragement  unto  us,  who 
are  not  called  unto  any  such  works  and  actions  as  they  were  en- 
gaged in. 


VER.  32.]  EPISTLE  TO  THE  HEBREWS.  ]  So 

1.  In  answer  unto  the  first  inquiry,  the  things  ensuing  are  to  be 
considered:— 

(1.)  They  all,  or  most  of  them,  had  especial  calls  from  Ood  for  and 
unto  the  works  which  they  wrought.  So  had  Gideon  by  an  angel, 
Judges  vi. ;  Barak  by  the  prophecy  of  Deborah,  chap.  iv. ;  Samson 
by  the  direction  of  an  angel  unto  his  parents,  chap.  xiii.  So  was  it 
also,  as  is  known,  with  Samuel  and  David ;  they  had  their  calls  im- 
mediately from  God.  And  as  for  Jephthah,  he  was  at  first  called 
and  chosen  by  the  people  unto  his  office  and  work,  chap.  xi.  11; 
which  God  approved  of,  in  giving  him  his  Spirit  in  an  extraordinary 
manner,  verse  29.  Herein  lay  the  foundation  of  their  acting  what 
they  did  in  faith:  They  were  satisfied  in  their  call  from  God,  and 
so  trusted  in  him  for  his  aid  and  assistance. 

(2.)  The  work  which  they  had  to  do  was  the  work  of  God, 
namely,  the  deliverance  of  the  church  from  trouble  and  oppression. 
This  in  general  was  the  work  of  them  all;  for  here  is  respect  had 
unto  all  the  principal  deliverances  of  the  people  recorded  in  the 
Book  of  Judges.  This  work,  therefore,  they  might  with  confidence, 
and  they  did,  commit  to  God  by  prayer.  And  herein  their  faith 
wrought  effectually.  Yea,  as  unto  themselves,  it  is  with  especial 
regard  hereunto  that  they  are  said  to  do  any  thing  l)y  faith,  namely, 
because  by  the  prayer  of  faith  they  prevailed  in  what  they  under- 
took. 

(3.)  There  was  a  j)ro7?izse  annexed  unto  their  works,  when  under- 
taken according  to  the  mind  of  God;  yea,  many  promises  unto  this 
purpose  were  left  on  record  for  their  encouragement,  Deut.  xxxii. 
SO,  etc.  This  promise  they  rested  on  by  faith  in  all  their  under- 
takings. And  thereon  what  they  did  effect  is  rightly  ascribed 
thereunto. 

(4.)  Some  of  them,  as  Gideon,  Barak,  and  David,  had  'particular 
promises  of  success  in  what  they  were  called  unto.  And  although 
at  first  they  might  be  slow  in  the  believing  of  them,  as  Gideon  was, 
who  insisted  on  multiplied  miraculous  signs  for  the  confirmation  of 
his  faith ;  or  might  be  shaken  in  their  minds  as  unto  their  accom- 
plishment,  through  the  dangers  and  difficulties  which  they  had  to 
confiict  withal,  as  David  was,  when  he  said  that  "  all  men  were 
liars,"  and  that  he  should  "  one  day  fall  by  the  hand  of  Saul ;"  yet 
in  the  issue  their  faith  was  victorious,  and  they  "obtained  the  pro- 
mises," as  it  is  in  the  next  verse. 

On  these  grounds  they  wrought  all  their  great  works  in  faith, 
whereby  they  engaged  the  presence  of  God  with  them  and  his 
assistance  of  them ;  and  are  therefore  a  meet  example  to  be  proposed 
for  our  encouragement. 

2.  But  whereas  the  things  which  they  performed,  for  the  most 
part,  were  heroic  actions  of  valour,  courage,  and  strength,  in  war  and 


186  AN  EXPOSITION  OF  THE  [CHAP.  XL 

battle,  such  as  Christians,  as  Christians,  are  not  called  nnto,  what 
can  we  gather,  from  wliat  th'-y  were  and  did,  as  unto  those  things 
and  duties  which  our  faith  is  called  unto,  that  are  quite  of  another 
nature  ?  But  there  are  sundry  things  in  their  example  that  tend 
unto  our  encouragement;  as, — 

(1.)  Whatever  their  faith  was  exercised  in,  yet  they  were  men 
subject  to  like  passions  and  infirmities  with  ourselves.  Tliis  con- 
sideration the  apostle  James  makes  use  of  to  stir  us  up  unto  prayer, 
by  the  example  of  Elias,  whose  prayers  had  a  miraculous  effect, 
chap.  V.  16-18.  Having  assured  us  that  "effectual  fervent  prayer 
availeth  much,"  he  confirms  it  with  the  example  of  the  prayer  of 
Elias,  who  by  his  prayer  shut  and  opened  heaven  as  to  rain.  And 
whereas  it  might  be  objected,  that  we  are  neither  like  Elias,  nor  are 
our  prayers  like  his,  he  prevents  it,  by  affirming  that  "  he  was  a 
man  subject  unto  like  passions  as  we  are."  It  was  not  on  the 
account  of  his  person,  or  the  merit  of  the  works  which  he  performed, 
that  his  prayer  had  such  success,  but  of  the  grace  of  God  in  blessing 
his  own  institution.  And  if  we  apply  ourselves  unto  the  same  duty, 
as  unto  the  things  that  we  are  called  unto,  we  shall  have  the  same 
success  by  the  same  grace  that  he  had.  And  so  is  it  with  respect 
unto  the  faith  of  these  worthies.  Its  success  depended  on  God's 
ordinance  and  grace;  for  they  were  men  subject  to  the  like  passions 
as  we  are, 

(2.)  The  faith  whereby  they  wrought  these  great  things,  was  the 
same,  of  the  same  nature  and  kind,  with  that  which  is  in  every  true 
believer.  Wherefore,  as  it  was  effectual  in  them  as  unto  those 
things  and  duties  whereunto  they  were  called,  it  will  be  so  in  us 
also,  as  unto  all  that  we  are  or  may  be  called  unto. 

(8.)  Whereas  their  faith  was  exercised  in  conflicting  with  and 
conquering  the  enemies  of  the  church,  we  also  are  engaged  in  a  war- 
fare wherein  we  have  no  less  powerful  adversaries  to  contend  withal 
than  they  had,  though  of  another  kind.  To  destroy  the  kingdom 
of  Satan  in  us,  to  demolish  all  his  strongholds,  to  overcome  the 
world  in  all  its  attempts  on  our  eternal  safety,  will  appear  one  day 
not  to  be  inferior  unto  the  conquest  of  kingdoms,  and  the  overthrow 
of  armies.     See  Eph.  vi.  10-12,  etc. 

(4.)  Most  of  the  persons  mentioned  did  themselves  fall  into  such 
sins  and  miscarriages,  as  to  manifest  that  they  stood  in  need  of  par- 
doning grace  and  mercy  as  well  as  we;  and  that  therefore  our  faith 
may  be  effectual,  on  the  account  thereof,  as  well  as  theirs.  Gideon's 
making  of  the  ephod  out  of  the  spoils  of  the  Midianites  cannot  be 
excused,  and  is  condemned  by  the  Holy  Ghost,  Judg.  viii.  27. 
Jephthah's  rash  vow,  and,  as  is  supposed,  more  rash  accomplishment 
of  it,  enrols  him  among  sinners,  chap.  xi.  Samson's  taking  a  wife 
of  the  Philistines,  then  keej^ing  company  with  a  harlot,  were  sin? 


VER.  S3.]  EPISTLE  TO  THE  HEBREWS.  ISV 

of  a  high  provocation ;  not  to  mention  the  killing  of  himself  at  the 
close  of  all,  for  which  he  seems  to  have  had  a  divine  warranty.  And 
it  is  known  what  great  sins  David  liimself  fell  into.  And  we  may 
learn  hence, — 

Obs.  11.  That  it  is  not  the  dignity  of  the  person  that  gives  effi- 
cacy unto  faith,  but  it  is  faith  that  makes  the  person  accepted. 

Obs.  III.  That  neither  the  guilt  of  sin  nor  the  sense  of  it  should 
hinder  us  from  acting  faith  on  God  in  Christ,  when  we  are  called 
thereunto. 

Obs.  TV  That  true  faith  will  save  great  sinners.  For  that  they 
were  all  saved  who  are  on  this  catalogue  of  believers,  the  apostle 
expressly  affirms,  verse  30. 

That  which  we  are  taught  ia  the  whole  is,  that — 

Obs.  V.  There  is  nothing  so  great  or  difficult,  or  seemingly  insu- 
perable, no  discouragement  so  great  from  a  sense  of  our  own  un- 
worthiness  by  sin,  nor  opposition  ai'ising  against  us  from  both  of 
them  in  conjunction,  that  should  hinder  us  from  believing,  and  the 
exercise  of  faith  in  all  things,  when  we  are  called  thereunto. — The 
truth  is,  the  first  call  of  men  to  believe,  is  when  they  are  under  the 
greatest  sense  of  sin;  and  some  of  them,  it  may  be,  of  sins  great  and 
heinous, — as  it  was  wiih  them  who  were  accessory  to  the  murder  of 
Christ  himself.  Acts  ii.:  and  our  call  is,  to  believe  things  more  great 
and  excellent  than  the  conquest  of  earthly  kingdoms. 

Verse  33. 

From  the  enumeration  of  the  persons  that  believed,  the  apostle 
proceeds  to  declare  the  things  which  they  wrought  by  faith;  all 
unto  the  same  end, — to  encourage  us  to  make  use  of  the  same  grace 
in  all  our  occasions.     And  four  instances  he  giveth  in  this  verse. 

Yer.  33. —  O/'  ota  rrlcrsoj;  xaryiyojvfsavro  joasiXslas,  s'lpyacavro  dixaio- 
eiiiiriv,  iirsTu^ov  iirayyiXiuv,  'i^pa^av  sro/xura  Xsovtuv. 

Aioi  T!-i(ma;,  "  through  faith:"  the  same  with  tt/ctts/  all  along  in  the  chapter 
absolute'y,  an  instrumental  cause.  The  words  are  u.  common  use,  and  there  is 
no  difference  in  the  translation  of  them. 

Yer.  33. — Who  through  fLiitli  subdued  kingdoms,  wrought 
righteousness,  obtained  promises,  stopped  the  mouths 
of  lions. 

The  persons  unto  whom  these  things  are  ascribed  are  included  in 
the  article  ai:  and  it  refers  not  only  unto  those  named, 
but  unto  others  also  whose  faith  in  these  things  is  re- 
corded in  the  Scripture.    For  adding,  in  the  close  of  his  enumeration 
of  names,  "and  the  prophets,"  he  intimates  that  he  intends  them  all 


188  AN  EXPOSITION  OF  THE  [CHAP.  XT. 

1.  The  first  thin,:^  ascribed  unto  them  is,  that  they  "  subdued 

kingdoms,"     ' AymiZ^oiMai,  is  to  "fight,"  to  "contend,"  to  enter  into 

trial  of  strength  and  courage  in  the  theatre  or  field; 

arayun-  ^^_^^  theuce  Kara.yuviY(tiJ.ai,  the  word  here  used,  is  to 
"  prevail  in  battle,"  to  conquer,  to  subdue. 

"  They  subdued  kingdoms."  This  is  generally  and  rightly  a.s- 
signed  unto  Joshua  and  David.  Joshua  subdued  all 
the  kingdoms  in  Canaan;  and  David  all  those  about 
it,  as  j\[oab,  Amnion,  Edom,  Syria,  and  the  Philistines. 

But  it  may  be  inquired,  how  this  conquering  of  kingdoms  should 
be  esteemed  a  fruit  and  effect  of  faith;  for  the  most  of  them  who 
have  subdued  kingdoms  in  the  world,  have  not  only  been  unbe- 
lievers, but  for  the  most  part  wicked  and  bloody  tyrants.  Such 
have  they  all  been  by  whom  the  great  monarchies  of  the  world 
have  been  raised  out  of  the  ruins  of  other  lesser  kingdoms. 

I  say,  therefore,  that  the  kingdoms  subdued  by  faith  were  of  two 
sorts:  (1.)  Those  within  the  land  of  Canaan,  which  were  destroyed 
by  Joshua.  And  these  had  all,  by  their  sins  and  wickedness,  for- 
feited their  land  and  lives  unto  divine  justice,  God  having  given 
the  country  unto  the  Israelites.  Wherefore,  in  the  conquest  of  them, 
they  did  only  execute  the  judgments  of  God,  and  take  possession  of 
that  which  was  their  own.  (2.)  Such  as  were  about  that  land,  which 
was  the  inheritance  and  possession  of  the  church,  and  were  enemies 
unto  it  upon  the  account  of  the  worship  of  the  true  God.  Such 
were  those  conquered  b}'  David.  Now,  it  was  the  will  of  God  that 
they  should  be  so  far  subdued,  as  that  the  land  might  be  a  quiet 
habitation  unto  his  people. 

Wherefore  "through  faith"  they  subdued  these  kingdoms;  in 
that  they  did  it,  (1.)  On  God's  command.  It  was  the  will  and  com- 
mand of  God  that  they  should  so  subdue  them.  (2.)  In  the  accom- 
plishment of  his  promises;  for  he  had  given  them  all  those  king- 
doms by  promise  before  they  were  subdued,  A  due  n-spect  unto 
this  command  and  promise  made  what  they  did  a  fruit  of  faith. 
(3.)  The  persons  destroyed  by  them  were  devoted  to  destruction  for 
their  own  sins;  the  people  did  only  execute  the  righteous  judgment 
of  God  upon  them,  so  as  what  they  did  was  for  the  good  of  the 
church.  So  it  was  on  just  causes.  (4.)  This  subduing  of  kingdoms 
was  an  act  of  fiiith,  in  that  it  was  typical  of  the  victory  of  Christ 
over  the  kingdom  of  the  devil  and  all  the  powers  of  darkness,  in 
the  redemption  of  the  church.  Hence  both  Joshua  and  Davi<]  were 
especial  types  of  him. 

We  may  yet  further  observe,  that  although  it  was  through  faith 
that  they  subdued  kingdoms,  yet  in  the  doing  of  it  they  made  use 
of  all  heroical  virtues,  such  as  courage,  valour,  military  skill,  and 
the  like.     Never,  doubtless,  were  there  on  the  earth  more  valiant 


VER,  33.J  EPISTLE  TO  THE  HEBREWS.  189 

men  than  Joshua  and  David  were,  nor  who  underwent  greater 
hardship  and  danger  in  war.  For  these  things  are  consistent,  yea, 
mutually  helpful  unto  one  another.  For  as  faith  will  excite  all 
graces  and  virtues  that  are  useful  in  and  unto  any  work  that  men 
are  called  unto,  as  these  were  unto  war  and  the  subduing  of  king- 
doms; so  they  are  subservient  unto  faith  in  what  it  is  called  unto. 
Hence  God  took  order  in  the  law,  that  those  who  were  fearful  and 
faint  hearted  should  be  discharged  from  engaging  in  this  work  of 
subduing  kingdoms. 

Now,  although  we  are  not  called  unto  this  work,  yet  we  may 
hence  conclude,  that  if  there  be  any  kingdoms  on  the  earth  that 
stand  in  the  way  of  faith  and  the  accomplishment  of  divine  pro- 
mises, faith  will  yet  have  the  same  effect,  and  at  one  time  or 
another,  by  one  means  or  another,  subdue  them  all. 

2.  The  second  thing  ascribed  unto  these  -worthies  is,  that  through 
faith  they  "  wrought  righteousness."     There  is  a  three-         E*.>«Vavr<. 
fold  exposition  of  these  words,  with  respect  unto  a  three-    ^i>cceioiru^>iK 
fold  state  of  life  and  a  threefold  righteousness,  namely,   military, 
moral,  and  political. 

(1 .)  In  the  first  way,  to  work  righteousness  is  as  much  as  to  execute 
judgment,  namely,  the  judgment  of  God  on  tlie  enemies  of  the 
church.  But  the  phrase  of  speech  will  scarcely  bear  this  interpre- 
tation, nor  is  it  anywhere  used  unto  this  purpose.  But  if  this  be 
the  meaning  of  the  word,  it  is  fullyj^leclared,  Ps.  cxlix.  6-9 :  "  Let 
the  high  praises  of  God  be  in  their  mouth,  and  a  two-edged  sword 
in  their  baud ;  to  execute  vengeance  upon  the  heathen,  and  punish- 
ments upon  the  people;  to  bind  their  kings  with  chains,  and  their 
nobles  with  fetters  of  iron;  to  execute  upon  them  the  judgment 
written:  this  honour  have  all  his  saints.     Praise  ye  the  Lord." 

(2.)  In  a  moral  sense  it  compriseth  a  respect  unto  all  the  duties  of 
the  second  table.  And  so  sfyd^ia^ai  dixaioavniv  is  the  same  with 
'TToiih  dr/.aicci'\/riv,  1  John  iii.  7,  to  "do  righteousness;"  tiiat  is,  "deny- 
ing ungodliness  and  worldly  lusts,  to  live  soberly,  righteously,  and 
godly,  in  this  present  world,"  as  Tit.  ii.  12.  And  this  also  is  a  fruit 
of  faith.  Men  may  do  actions  that  are  good,  righteous  and  just  in 
thenrselves,  as  many  did  among  the  heathen;  but  universal  rigltte- 
ousness,  from  right  principles,  and  with  right  ends,  is  a  fruit  of  faith 
alone.  But  whereas  this  is  in  its  measure  common  unto  all  believers, 
it  doth  not  seem  to  be  that  which  in  a  peculiar  manner  is  ascribed 
unto  these  worthies. 

(o )  To  work  righteousness  in  di  political  sense,  is  to  be  righteous  in 
rule  and  government,  to  administer  justice  and  jmlgment  unto  all 
that  are  under  their  rule.  Now  the  persons  mentioned  expressly 
being  all  ot  them  rulers  or  judges,  and  this  righteousness  being  of 
such  eminent  use  unto  the  church  and  to  the  world,  it  is  likely  to  be 


190  AN  EXPOSITION  OF  THE  [CflAP    XL 

that  v*'l\icli  is  here  ascribed  unto  them.  An  account  hereof  David 
gives  in  himself,  Ps.  ci.  throughout;  who  is  therefore  here  intended. 
As  is  Samuel  also,  whose  working  of  righteousness  in  this  kind  is 
recorded,  1  Sam.  vii.  15-17. 

And  a  fruit  of  faith  it  is  for  rulers  and  judges  thus  to  work 
righteousness,  considering  the  manifold  temptations  they  have  unto 
partiality,  by  bribes  and  acceptation  of  persons ;  as  also  the  opposi- 
tion which  they  shall  be  sure  to  meet  withal  in  many  instances  of 
their  (hity.  And  it  is  the  want  of  faith  that  is  the  cause  of  all  the 
injustice  and  oppression  that  are  in  the  world. 

3.  It  is  said  of  them,  that  they  "obtained  promises."  Sundry  ex- 
positors have  taken  pains  to  reconcile  this  with  what  is  said  verse 
3.9,  as  though  "  they  obtained  promises,"  and  "  they  received  not  the 
promise,"  were  contradictory.  But  they  make  a  difficulty  them- 
selves where  there  is  none;  which  when  they  have  done,  they  can- 
not easily  solve.  For  irreru^ov  s'^rayysXiojv,  "  they  obtained  promises," 
namely,  the  things  which  were  peculiarly  promised  unto  them  in 
their  occasions,  may  well  consist  with  oux  Izoti'iaavro  rnv  ivayyiXiav, 
"they  received  not  that"  great  "promise"  of  the  coming  of  Clirist 
in  the  flesh,  namely,  in  the  actual  accomplishment  of  it.  Where- 
fore the  promises  here  intended,  which  by  faith  they  obtained,  were 
such  as  were  made  particularly  unto  themselves; — as  unto  Joshua, 
that  he  should  conquer  Canaan;  unto  Gideon,  that  he  should  de- 
feat the  Midianites ;  and  unto  JDavid,  that  he  should  be  king  of  all 
Israel. 

And  they  are  said  to  "  obtain"  these  promises,  because  of  the 
difficulty  that  was  in  their  accomplishment,  yea,  and  sometimes  a 
seeming  impossibility.  How  often  was  the  faith  of  Joshua  tried  in 
the  conquest  of  Canaan !  yet  at  length  he  "  obtained  the  promise." 
Gideon  was  put  on  a  great  improbability,  when  he  was  commanded 
with  three  hundred  men  to  attempt  and  set  upon  an  innumerable 
host ;  and  yet  he  "  obtained  the  promise,"  in  their  destruction.  And  it 
is  known  how  long  and  by  what  various  ways  the  faith  of  David  was 
tried  and  exercised,  before  the  promise  made  to  him  was  fulfilled. 

Ohs.  I.  There  is  nothing  that  can  lie  in  the  way  of  the  accom- 
plisliment  of  any  of  God's  purposes,  but  it  is  conquerable  by  faith. — 
Or,  whatever  difficulties  any  one  may  have  to  conflict  withal  in  the 
discharge  of  his  duty,  if  he  abide  in  faith,  he  shall  in  the  issue  ob- 
tain the  promises;  that  is,  the  things  promised  which  he  doth  believe. 

4.  It  is  ascribed  unto  them, that  they  "stopped  the  mouths  of  lions." 
Stopping  the  mouths  of  lions,  may  intend  the  preventing  them  from 
destroying  and  devouring,  by  any  means  whatever.  It  is  with  their 
mouths  that  they  devour,  and  he  that  hinders  them  from  devouring 
may  well  be  said  to  stop  their  mouths.  In  this  sense  it  may  be 
ascribed  unto  Samson,  who,  when  a  young  lion  roared  against  him 


VER.  84,  35.]  EPISTLE  TO  THE  HEBREWS.  191 

in  an  approach  to  devour  him,  stopped  his  mouth  by  rending  him 
to  pieces,  Judges  xiv.  5,  6.  In  Hke  manner  David  stopped  the 
mouth  of  a  Hon,  when  he  slew  him,  I  Sam.  xvii.  34,  35.  But  if  the 
word  be  to  be  taken  in  its  proper  signification,  to  put  a  bridle  or 
stop  to  the  mouth  of  a  lion,  so  as  he  shall  neither  hurt  nor  devour 
though  he  be  kept  alive  and  at  liberty,  then  it  is  applied  unto  Daniel 
only;  for  so  it  is  said  of  him  expressly,  when  he  was  cast  into  the 
den  of  lions,  that  God  had  sent  his  angel  and  shut  the  lions' 
mouths,  that  they  did  not  hurt  him.  He  "  stopped  the  mouths  of 
lions,"  Dan.  vi.  22.  And  he  did  it  by  faith;  for  although  the  minis- 
try of  angels  was  used  therein,  yet  it  was  done  "  because  he  believed 
in  his  God,"  verse  23.     And, — 

Obs.  II.  That  faith  that  hath  thus  stopped  the  mouths  of  lions, 
can  restrain,  disappoint,  and  stop  the  rage  of  the  most  savage  op- 
pressors and  persecutors  of  the  church. 

Verses  34,  35. 

"EaQsffav  dvvafiiv  rrvphg,  sxvyo))  erofiara  jiayjiifat;^  hihuvaiiuiQrioav  avh 
affdivi/aCj  syivrj67}sav  is^vpoi  h  iroXifiw,  'Ttapi^MZoXag  iKXivav  d'AXorpiuv 
iXuQov  ■yvvar/Lic  l^  dvocerdffsug  roug  vsy.povg  avruv. 

Ver.  34,  35. — Quenched  the  violence  [the  power]  of  fire; 
escaped  [Jledfrotnj  the  edge  [edges]  of  the  sword ;  out 
of  weakness  were  made  strong  ;  waxed  [icere  made]  vali- 
ant [poicerful,  strong]  in  fight ;  turned  to  flight  the 
armies  of  the  aliens,  [or,  overthrew  the  tents  or  camps  of 
the  aliens.]  Women  received  their  dead  \hij  a  resur- 
rection] raised  to  life  again. 

Six  more  instances  of  the  power  of  faith  are  added  unto  those 
foregoing;  and  these  taken  from  things  of  all  sorts,  to  let  us  know 
that  there  is  nothing  of  any  kind  whatever,  wherein  we  may  be  con- 
'  earned,  but  that  faith  will  be  useful  and  helpful  in  it. 

1.  The  first  instance  is,  that  they  "  quenched  the  violence  of  fire/* 
He  doth  not  say  they  quenched  the  fire,  which  may  be 
done  bv  natural  means ;  but  they  took  off,  abated,  re-  Es-e£»-ay  S«- 
strained  the  power  of  fire,  as  if  the  fire  itself  had  been 
utterly  quenched.  This,  therefore,  belongs  unto  the  three  com- 
panions of  Daniel,  who  were  cast  into  "  the  burning  fiery  furnace," 
Dan.  iii.  23.  The  fire  continued  still,  and  had  its  burning  power  in 
it,  for  it  slew  the  men  that  cast  them  into  the  furnace ;  but  by  faith 
they  "  quenched"  or  restrained  the  pov/er  and  violence  of  it  to- 
wards themselves,  so  as  that  "  not  an  hair  of  their  head  was  singed," 
verse  27. 

And  the  faith  of  these  men  was  considerable,  in  that  it  did  not 

VOL.   XVI.— 13 


192  AN  EXPOSITION  OF  THE  [CHAP.  XL 

consist  in  an  assurance  that  they  should  be  so  miraculously  delivered, 
but  only  in  committing  themselves  unto  the  omnipotency  and  sove- 
reignty of  God  in  the  discharge  of  their  duty;  as  it  is  declared,  verses 
lb"-18.  A  resolution  to  perform  their  duty,  whatever  was  the 
event,  committing  the  disposal  of  themselves  unto  the  sovereignty 
of  God,  with  a  full  persuasion  of  his  power  to  do  whatever  he  pleased, 
and  that  he  would  do  whatever  was  for  his  own  glory,  was  the  faith 
whereby  they  "■  quenched  the  violence  of  fire."     And, — 

As  this  faith  is  imitahle  in  us  (for  though  a  miracle  ensued  on  it, 
yet  was  it  not  the  faith  of  miracles),  so  it  will  never  fail  of  those 
blessed  effects  which  tend  unto  the  glory  of  God  and  good  of  the 
church. 

2.  They  "escaped  the  edge  of  the  sword;"  the  edges  of  it,^ — swords 

,  with  two  edfjes.  In  the  Greek  it  is,  "the  mouths  of  the 
fir^ra  liccxoii  sword;"  from  the  Hebrew,  ^nn  3;  and  a  two-edged 
f"''-  sword  they  call  "  a  sword  of  mouths;"  as  in  the  Greek 

lj.dyja.ipa  dlaro/Mog,  Heb.  iv.  12.  "They  escaped:"  Vulg.  Lat.,  "  effu- 
gaverunt,"  by  an  escape,  for  "  effugerunt."  The  way  of  their 
escape  from  death,  when  in  danger  of  it  by  the  sword,  is  intimated, 
namely,  by  flight  from  the  danger;  wherein  God  was  present  with 
them  for  their  deliverance  and  preservation.  So  was  it  frequently 
with  David  when  he  fled  from  the  sword  of  Saul,  which  was  at  his 
throat  several  times,  and  he  escaped  by  flight;  wherein  God  was 
Avith  him.  So  did  Elijah,  when  he  was  threatened  to  be  slain 
by  Jezebel,  1  Kings  xix.  3. 

Now,  this  should  seem  rather  to  be  the  effect  oifear  than  oi faith; 
however,  it  had  good  success.     But, — 

06.9.  I.  It  is  the  wisdom  and  duty  of  faith  to  apply  itself  unto  all 
lawful  ways  and  means  of  deliverance  from  danger. — Not  to  use 
means,  when  God  affords  them  unto  us,  is  not  to  trust  in  him,  but 
to  tempt  him.  Fear  will  be  in  all  cases  of  danger,  and  yet  faith  may 
have  the  principal  conduct  of  the  soul.  And  a  victory  is  sometimes 
obtained  by  flight. 

3.  Some  of  them  "  out  of  weakness  were  made  strong."     ' Aaknicx. 
,^  ^       ,     is  any  kind  of  weakness  or  intirmitv,  moral  or  corporeal. 

^vi<ra.v  a.'Tii.ff-  lu  cach  of  theso  senses  it  is  used  in  the  Scripture; — to 
^ivuas.  \^Q  without  or  to  want  strength  in  any  kind.     Fiequently 

it  is  applied  to  bodily  distempers,  Luke  xiii.  11,  12;  John  v.  o,  xi.  4; 
Acts  xxviii.  9.  And  so  it  is  here  used.  For  the  conjecture  of  Chry- 
sostom  and  others  of  the  Greek  scholiasts,  that  respect  is  had  herein 
imto  the  Jews  in  the  Babylonish  captivity,  who  were  weakened 
therein,  and  afterwards  restored  unto  strength  and  power,  hath 
no  probability  in  it.  They  are  the  words  in  Isaiah  that  the  ajiostle 
doth  almost  express:  "The  writing  of  Hezekiah  king  of  Judah, 
when  Ixe  had  been  sick,  and  was  recovered  of  his  sickness,"  chap. 


VER.  34,  35.]  EPISTLE  TO  THE  HEBllEWS.  193 

xxxviii.  9.  For  this  was  through  faith,  as  is  evident  in  the  story, 
and  was  in  part  miraculous. 

Obs.  II.  We  ought  to  exercise  faith  about  temporal  mercies;  as 
they  are  ofttiraes  received  by  it,  and  given  in  on  the  account  of  it. — 
In  the  miraculous  cure  of  many  diseases  by  our  Saviour  himself, 
there  was  a  concurrence  of  the  faith  of  them  that  were  healed: 
"  Thy  faith  hath  made  thee  whole." 

4.  Some  of  them  through  faith  "  waxed,"  were  made  "  valiant," 
strong  "in  fight,"  or  battle.  As  this  maybe  applied  ,^  c»v^a» 
unto  many  of  them,  as  Joshua,  Barak,  Gideon,  Jephtiiah,  i,r^upo}  i»  t»- 
so  David  affirms  of  himself,  that  "  God  taught  his  hands    '^''"^• 

to  war,  so  as  that  a  bow  of  steel  was  broken  by  his  arms;"  and,  that 
"  he  did  gird  him  with  strength  unto  battle,"  Ps.  xviii.  34,  39  ; — the 
same  thing  which  is  here  affirmed. 

5.  Of  the  same  kind  is  that  which  followeth:  they  "turned  to 
flight  the  armies  of  the  aliens."  Erasmus  renders  these  „  ^  ,  - 
words,  "  incursiones  averterunt  exterorum,"  —  they  'ixXivav  axx*- 
"turned  away  the  incursions  of  the  aliens;"  mistaking  ''/"'"''• 
both  the  words,  as  many  have  observed.  rTa^s^SoXa/ are  the  "camps," 
the  fortified  tents  of  an  army :  but  the  word  is  used  for  an  army 
itself;  as  Gen.  xxxii.  7;  1  Sam.  iv.  16; — a  host  encamped,  like  that 
of  the  Midianites  wdien  Gideon  went  down  unto  it,  Judg.  vii.  10. 
And  his  overthrow  of  that  host  is  here  principally  intended ;  for  so 
it  was  signified  in  the  dream,  that  the  tents  should  be  smitten  and 
overturned,  verse  13.  But  because  the  apostle  useth  the  word  in 
the  plural  number,  it  compriseth  other  enterprises  of  the  like  nature, 
as  that  of  Barak,  and  of  Jonathan  against  tlie  Philistines,  with  the 
victories  of  Asa  and  Jehoshaphat;  in  all  which  there  was  an  emi- 
nent exercise  of  faith,  as  the  5-tories  of  them  declare.  And  these 
"  aliens"  were  those  whom  the  Scripture  calls  Ci)"'J;  that  is,  not  only 
"  foreigners,"  but  "strangers'"  from  and  "  enemies"  unto  the  church 
of  God.  And  where  this  defence  against  foreign  invasions  is  ne- 
glected, there  can  be  no  assured  ground  of  security  or  deliverance, 
whatever  the  success  may  be. 

6.  It  is  added,  "  Women  received  their  dead  raised  to  life  again." 
These  women  were  the  widow  of  Zarephath,  whose  son 
Elijah  raised  from  death,  1  Kings  xvii.  22-24;  and  the 
Shunammite,  whose  son  was  raised  by  Elisha,  2  Kings 
iv.  oQ.  And  it  is  said  of  them,  that  they  received  their 
children  from  the  dead  ;  for  in  both  places  the  prophets,  having 
raised  them  from  the  dead,  gave  them  into  their  mothers'  arms;  who 
received  them  with  joy  and  thankfulness.  Their  ftiith  is  not  ex- 
pressed; but  respect  is  rather  had  unto  the  faith  of  the  prophets, 
who  obtained  this  miraculous  operation  by  faith.  However,  at  least 
one  of  them,  namely,  the  Shunammite,  seems  to  have  exercised 


"EXa 

;^,! 

1/  ytl- 

iia.7x,is 

•:? 

ava- 

CTafflu 

i 

Tuv; 

litxpov; 

uuray. 

1^^4  AN  EXPOSITION"  OF  THE  [CHAP.  XL 

much  faith  in  the  wliole  matter.  And  it  is  said,  "  they  received 
tlieir  dead,"  their  children  which  had  been  dead,  J|  dvaardatug,  "out 
of,"  or  "  by  a  resurrection." 

Tliese  ten  instances  did  the  apostle  choose  out  to  give  of  the  great 
things  that  had  been  done  throtigh  faith,  to  assure  the  Hebrews,  and 
us  with  them,  that  there  is  nothing  too  hard  or  difficult  for  faith  to 
effect,  when  it  is  set  on  work  and  applied  according  to  the  mind  of 
God. 

Verses  35-37. 

He  proceeds  in  the  next  place  unto  instances  quite  of  another 
nature,  and  which  were  more  immediately  suited  unto  the  condition 
of  the  Hebrews.  For  hearing  of  these  great  and  glorious  things, 
they  might  be  apt  to  think  that  they  were  not  so  immediately  con- 
cerned in  them ;  for  their  condition  was  poor,  persecuted,  exposed  to 
all  evils,  and  death  itself,  for  the  profession  of  the  gospel.  Their  in- 
terest, therefore,  was  to  inquire,  what  help,  what  relief  from  faith, 
they  might  expect  in  that  condition.  What  will  faith  do  where  men 
are  to  be  oppressed,  persecuted,  and  slain?  Wherefore  the  apostle, 
applying  himself  directly  unto  their  condition,  with  what  they  suf- 
fered and  further  feared  on  the  account  of  their  profession  of  the 
gospel,  produceth  a  multitude  of  examples,  as  so  many  testimo- 
nies unto  the  power  of  faith  in  safeguarding  and  preserving  the 
souls  of  believers,  under  the  greatest  sufferings  that  human  nature 
can  be  exposed  unto.  And  sundry  things  lie  plain  in  this  discourse 
of  the  apostle : — 

1.  That  he  would  not  hide  from  these  believers  what  they  might 
meet  withal  and  undergo  in  and  for  tlieir  profession.  He  lets  them 
know  that  many  of  them  who  went  before  them  in  the  same  cause, 
imderwent  all  manner  of  miseries  on  the  account  thereof  Tlierefore 
ought  not  they  to  think  it  "  a  strange  thing"  if  they  also  should  be 
called  unto  the  like  trials  and  sufferings.  Our  Lord  Jesus  Christ 
dealt  openly  and  plainly  in  this  matter;  he  hid  nothing  of  what  was 
likely  to  befall  them  whom  he  called  to  be  his  disciples,  but  professed 
directly  that  he  would  admit  of  them  on  no  other  terms  to  be  his 
disciples,  but  that  they  denied  themselves  and  took  up  the  cross,  or 
engaged  to  undergo  all  sorts  of  sufferings  for  his  sake  and  the  gospel's. 
He  deceiveth  none  with  fair  promises  of  things  in  this  world;  nor 
ought  we  to  be  surprised,  nor  ought  we  to  complain,  of  any  thing 
that  may  befall  us  in  our  following  him;  no,  not  of  a  "  fiery  trial," 
1  Pet.  iv.  12,  V.  9.  So  the  apostle  here,  having  given  instances  of 
the  great  and  glorious  things  that  have  been  done  even  in  this  world 
by  faith,  that  those  Hebrews  might  not  expect  that  they  should  also 
be  called  to  enjoy  the  like  successes  and  victories,  because  they  had 
the  same  spirit  of  faith  with  them  who  did  so,  he  minds  them  of 


VER.  35-37.]  EPISTLE  TO  THE  HEBREWS.  195 

those  who  were  called  to  exercise  their  faith  ia  the  greatest  miseries 
that  could  be  undergone. 

2.  That  all  the  evils  here  enumerated  did  befall  the  persons  in- 
tended on  the  account  of  their  faith,  and  the  profession  thereof 
He  doth  not  present  them  with  a  company  of  miserable,  distressed 
creatures,  that  fell  into  that  state  through  their  own  default,  or 
merely  on  the  account  of  a  common  providence  disposing  their  lot 
in  this  world  into  such  a  state  of  misery,  as  it  is  with  many;  but 
all  the  things  mentioned  they  underwent  merely  and  solely  on  the 
account  of  their  faith  in  God,  and  the  profession  of  true  religion: 
so  as  that  their  case  differed  in  nothing  from  that  which  they  might 
be  called  unto.     And  from  both  these  we  may  learn, — 

Ohs.  I.  That  it  belongs  unto  the  sovereign  pleasure  of  God,  to 
dispose  of  the  outward  state  and  condition  of  the  church  as  unto  its 
seasons  of  prosperity  and  persecution.     As  also, — 

Ohs.  II.  That  those  whose  lot  falleth  in  the  times  of  greatest  dis- 
tress or  sufferings  are  no  less  accepted  with  him  than  those  who 
enjoy  the  highest  terrene  felicity  and  success. 

S.  There  is  as  much  glory,  unto  a  spiritual  eye,  in  the  catalogue 
of  the  efiects  of  faith  that  follows,  as  in  that  which  went  before. 
The  church  is  no  less  beautiful  and  glorious  when  encompassed  and 
seemingly  overwhelmed  with  all  the  evils  and  dreadful  miseries 
here  recounted,  than  when  it  is  in  the  greatest  peace  and  prosperity. 
To  look,  indeed,  only  on  the  outside  of  them,  gives  a  terrible, 
undesirable  prospect.  But  to  see  faith  and  love  to  God  working 
effectually  under  them  all,  to  see  comforts  retained,  yea  consolations 
to  abound,  holiness  promoted,  God  glorified,  the  world  condemned, 
the  souls  of  men  profited,  and  at  length  triumphant  over  all; — this 
is  beautiful  and  glorious. 

4.  That  to  do  the  greatest  things,  and  to  suffer  the  hardest,  is 
all  one  to  faith.  It  is  equally  ready  for  both,  as  God  shall  call;  and 
equally  effectual  in  both.  These  things,  unto  the  flesh,  differ 
next  to  heaven  and  hell:  they  are  both  alike  to  faith,  when  duty 
calls. 

5.  That  the  evils  here  enumerated  are  of  such  various  sorts  and 
kinds,  as  to  comprise  every  thing  that  may  befall  believers  on  the 
account  of  their  profession: — temptation,  scorn,  mockings,  scourg- 
ings,  bonds,  imprisonments,  troubles  of  poverty,  fears,  and  dangers; 
and  those  of  long  continuance,  with  death  itself  by  all  sorts  of  tor- 
tures and  extremities.  It  is  impossible  that  any  believer  can  be 
called  to  suffer  any  thing,  in  any  kind  whatever,  for  the  profession 
of  the  gospel,  but  that  he  may  find  an  instance  of  it  in  the  sufferings 
of  these  martyrs.  And  it  is  an  encouragement  in  the  greatest  dis- 
tresses, to  remember  that  others  in  the  same  cause  have  undergone 
them,  and  been  carried  victoriously  through  them.     There  is  good 


196  AN  EXPOSITION  OF  THE  [CHAP.  XL 

use  to  be  made  of  the  records  of  the  sufferings  of  the  primitive 
Christians  under  their  pagan  oppressors,  and  of  believers  of  late 
ages  under  the  power  of  antichribt. 

6.  It  may  be  observed,  that  as  the  apostle  obliged  not  himself 
unto  the  order  of  time  in  naming  the  foregoing  witnesses,  so  here 
he  useth  his  own  liberty  in  representing  these  sufferings  of  the 
church,  without  respect  unto  any  method  of  coherence  between  the 
things  themselves,  or  order  of  time  as  to  the  seasons  wherein  they 
fell  out.  Hence,  in  the  midst  of  his  account  of  the  various  sorts 
of  death  which  they  underwent,  he  interposeth  that  they  were 
"tempted:"  verse  37,  "They  were  stoned,  they  were  sawn  asunder, 
were  tempted,  were  slain  with  the  sword."  This  hath  given  occa- 
sion to  many  to  question  whether  the  word  "  tempted  "  do  indeed 
belong  unto  the  text,  or  whether  it  is  not  a  mistake  in  the  copies, 
for  a  word  of  almost  an  alike  sound,  but  quite  of  another  significa- 
tion, namely,  they  Avere  "burned; — but  without  cause;  for  it  is 
evident  that  the  apostle  obligeth  himself  unto  no  such  order  as  that 
things  of  the  same  nature  should  be  placed  together,  without  the 
interposition  of  any  thing  else.  And  we  shall  see  there  was  occa- 
sion to  interpose  that  expression,  "They  were  tempted,"  in  the 
place  where  it  is  put  by  the  apostle. 

7.  It  may  also  be  observed,  that  the  apostle  takes  most  of  these 
instances,  if  not  all  of  them,  from  the  time  of  the  persecution  of  the 
church  under  Antiochus,  the  king  of  Syria,  in  the  days  of  the  Mac- 
cabees. And  we  may  consider,  concerning  this  season,  (1.)  That  it  was 
after  the  closing  of  the  canon  of  the  Scripture,  or  putting  of  the 
last  hand  unto  writings  by  divine  inspiration  under  the  old  testament. 
Wherefore,  though  the  apostle  represented  these  things  from  the  no- 
toriety of  fact,  then  fresh  in  memory,  and,  it  may  be,  from  some  books 
then  written  of  those  things,  like  the  books  of  the  Maccabees,  yet 
remaining;  yet  as  they  are  delivered  out  unto  the  church  by  him, 
they  proceeded  from  divine  inspiration.  (2.)  That  in  those  days 
wherein  these  things  fell  out  there  was  no  extraordinary  prophet  in 
the  church.  Prophecy,  as  the  Jews  confess,  ceased  under  the  second 
temple.  And  this  makes  it  evident  that  the  rule  of  the  word, 
and  the  ordinary  ministry  of  the  church,  are  sufficient  to  main- 
tain believers  in  their  duty  against  all  oppositions  whatever. 
(3.)  That  this  last  persecution  of  the  church  under  the  old  tes- 
tament, Ijy  Antiochus,  was  typical  of  the  last  persecution  of  the 
Christian  church  under  Antichrist,  as  is  evident  unto  all  that  com- 
pare the  prophecy  of  Daniel,  chap.  viii.  9-14,  23-25,  xi.  36-39, 
with  that  of  the  Revelation  in  sundry  places.  And  indeed  the 
Martyrologies  of  those  who  have  suffered  under  the  Eoman  Anti- 
christ are  a  better  exposition  of  this  context  than  any  that  can  be 
given  in  words. 


YER.  35-37.]  EPISTLE  TO  THE  HKBIIEWS.       '  197 

Ver.  35.- — "AXXoi  di  sru/J--~aviai)r,sav,  ov  '7rpo6hi^a{ii\ioi  rr^v  u'Troklrfiueiu 
ha  zpi/TTOvog  dvaardesug  rv^uHin, 

'Ervfi'^^vlafinaxv.  Syr.,  ^"'"'?  '^"^'fr,  "they  died  with  torments."  Vulg.  Lat., 
*' di.'-tiicti  sunt;"  Rhem.,  "  were  racked,"  stretoheii  out; — res-pecting  that  kind 
of  torture  wherein  they  were  stretched  on  a  vvhi  el,  as  a  skin  iS  on  the  head  of 
a  drum.  So  Beza  and  Erasmus.  We  use  a  more  general  word,  "  were  tor- 
tured." 

Oi)  Trpoa'hiS.ii./xsvoi  t^v  dTroT^vrpuaii/.  Syr.,  ^"^^'7"'?  ''"'??  "^1.  Trem.,  "neque 
intenti  expectarunt  ut  liberentur."  Others  render  it  by  "  non  speraveruni." 
"  They  looked  not  earnestly  after  deliverance,"  '"they  hoped  not  for  it;"  that  is, 
they  regarded  it  not.  Vulf^.,  "  non  suscipientes  redemptionem."  "Not  accept- 
ing redemption;"  that  is,  deliverance:  "liberationem." 

"lux  Kpilrrovo;  dyxazccaiug  rv^^uaiu.  Syr.,  T^~?  "'"v)  '"^"'l''''?  ^'^''r"i?7j  "  that 
there  might  he  to  them  a  more  excellent  resurrection."  Vulg.,  "  ut  meliorem 
invenirent  resurrectionem."  llhem.,  "that  they  miglit  find  a  better  resur- 
rection." "  Inveiiio  "  is  ofttimes  used  for  "  to  attain,"  or  "  obtain."  Others,  "  ut 
consequerentur,"  "  nanciscerentur,"  "  that  they  might  obtain." 

Ver.  35. — Others  were  tortured,  not  accepting  deliver- 
ance; that  they  might  obtain  a  better  resurrection. 

The  apostle  passeth  unto  the  second  sort  of  them  in  whom  faith 
exerted  its  power  and  efficacy  in  their  sufferings.  These  he  saith 
were  "  others;"  persons  of  another  sort,  that  were  called  unto  other 
duties  than  those  before  mentioned.  And  this  distinction  is  further 
signified  by  tlie  particle  ds,  "but;" — *  others  there  were.' 

Three  things  he  mentions  of  them  in  this  first  instance:  1.  What 
they  suffered.  2.  How  they  acted  faith  iu  their  sufferings,  o.  On 
what  grounds  tliey  did  it. 

1.  For  the  first,  he  affirms  that  they  were  "  tortured."  The  word 
here  usetl,  iru/i'n-avigOrjaav,  hath  been  by  critics  and  others  so  coursed 
through  all  sorts  of  authors,  that  there  needs  no  further  search  after 
it.  Tiie  substance  of  their  discoveries  is,  that  rv/ji,'7ravov,  "  tympanum," 
whence  the  word  is  framed,  doth  signify  either  an  engiue  whereon 
those  who  were  tortured  were  stretched  out,  as  a  skin  is  stretched 
on  the  head  of  a  drum;  or  the  instruments  which  were  used  in  the 
striking  and  beating  them  who  were  fasj:ened  unto  that  engine,  like 
those  who  have  their  bones  broken  on  a  wheek  So  some  render 
the  word  by  "  fustibus  multati,  contusi,  csesi."  But  whereas  the 
word  is  frequently  used  to  signify  "taking  away  the  lives  of  men 
by  any  kind  of  torture  or  tormenting  pain,"  the  precise  notation  of 
it  from  its  original  is  not  here  much  to  be  regarded.  We  have 
therefore  rendered  it,  and  that  properly  in  general,  "  were  tortured;" 
tha.t  is,  unto  death. 

There  is  no  doubt  but  the  apostle  hath  respect  herein  unto  the 
story  that  is  recorded  in  the  sixth  and  seventh  chapteis  of  the  Second 
Book  of  the  Maccabees.  For  tlie  words  are  a  summary  of  the  things 
and  sayings  there  ascribed  unto  Eieazar,  who  was  beaten  to  death 


198  '  AN  EXPOSITION  OF  THE  [cilAP.  XL 

wliea  he  had  been  persuaded  and  allured  to  accept  deliverance  by 
transgressing  the  law.  And  the  like  respect  may  be  had  unto  the 
mother  and  her  seven  sons,  whose  story  and  torments  are  there  also 
recorded. 

And  this  is  the  height  of  what  the  old  murderer  could  rise  and 
attain  unto.  He  began  with  a  sudden  death,  by  violence  and  blood. 
But  when  he  had  got  advantages,  he  was  not  contented  therewith. 
He  would  have  the  servants  of  the  living  God  to  die  by  all  sorts  of 
tortures.  This  was  his  hell,  a  hell  of  his  making.  But  he  could 
never  put  the  displeasure  of  God  into  it,  nor  make  it  of  any  con- 
tinuance. Divine  wrath,  and  perpetuity  under  it,  are  his  own 
portion.  But  that  which  is  most  marvellous  herein  is,  that  he 
should  get  amongst  men  such  as  should  execute  his  infernal  rage 
and  malice.  There  was  never  any  greater  instance  of  the  degeneracy 
of  human  nature  unto  the  image  and  likeness  of  the  devil  than  this, 
that  so  many  of  them  have  been  found,  and  that  in  high  places  of 
power,  emperors,  kings,  judges,  and  priests,  who  were  not  satisfied 
to  take  away  the  lives  of  the  true  worshippers  of  God  by  the  sword, 
or  by  such  other  ways  as  they  slew  the  worst  of  malefactors,  but  in- 
vented all  kinds  of  hellish  tortures  whereby  to  destroy  them.  For 
although  the  crafts  of  Satan  were  open  and  evident  herein,  who 
designed  by  these  ways  to  get  time  and  advantage  for  his  tempta- 
tions to  draw  them  off  from  the  profession  of  the  faith,  which  he 
could  not  have  had  in  a  speedy  execution,  yet  is  it  astonishable 
that  the  nature  of  man  should  be  capable  of  so  much  villany  and 
inhumanity. 

But  this  also  hath  God  seen  good  to  permit,  in  that  patience 
whereby  he  endures  with  much  long-suffering  "  the  vessels  of  wrath, 
that  are  fitted  for  destruction."  And  he  doth  it  for  many  blessed 
ends  of  his  own  glory  and  the  eternal  salvation  of  his  church,  not 
here  to  be  insisted  on. 

"  They  were  tortured."  This  is  the  utmost  that  the  devil  and 
the  world  can  reach  unto,  all  the  hell  he  hath  to  threaten  his 
enemies  withal.  But  when  he  hath  done  his  utmost  it  falls  only  on 
the  body, — it  cannot  reach  the  soul;  it  is  but  of  a  short  continuance, 
and  gives  assurance  of  an  entrance  into  a  blessed  eternity.  It  can 
shut  out  no  divine  consolation  from  the  minds  of  them  that  suffer; 
a  little  "  precious  faith"  will  carry  believers  victoriously  through  the 
worst  of  all. 

The  work  of  faith  with  respect  unto  these  tortures,  which  are  the 
utmost  trials  of  it,  may  be  reduced  unto  these  heads:  (1.)  A  steady 
view  of  that  promised  e'ternal  glory  which  they  are  on  an  entrance 
into,  2  Cor.  iv.  17,  18.  (2.)  A  due  comparing  of  present  sufferings 
with  the  eternal  miseries  of  the  damned  in  hell.  Matt.  x.  28.  (3.)  A 
firm  persuasion  that  these  things  shall  make  no  separation  between 
God  and  them,  Rom.  viii.  35-39.    (4.)  A  derivation  of  present  help. 


VEE.  35- 37  J  EPISTLE  TO  THE  HEBREWS.  19.9 

strength,  and  consolation  from  God,  by  mixing  Itself  witli  liis  pro- 
mises. (5.)  By  a  due  consideration  of  the  presence  of  Christ  with 
us,  and  his  concernment  in  our  sufferings.  And  sundry  other  ways 
there  are  of  the  like  nature  whereby  fiiith  acts  itself,  and  is  victo- 
rious under  tortures;  that  none  of  us  may  tremble  at  the  thought 
of  tSmithfield  flames. 

2.  The  way  whereby  those  "who  were  tortured  did  evidence  their 
faith,  was,  that  they  "accepted  no  deliverance;"  that  q.  j^. 
is,  freedom  from  their  tortures,  which  was  offered  them  |«V£v«  a^roxi- 
in  case  they  would  'forego  their  profession.  This  is  ex-  '^P'-""^- 
pressly  affirmed  of  Eleazar  and  the  seven  brethren.  Yea,  they  were 
not  only  offered  to  be  freed  from  tortures  and  death,  but  to  have 
great  rewards  and  promotions:  which  they  generously  refused.  And 
it  was  not  thus  only  with  them,  but  it  hath  been  so  always  with  all 
that  have  been  tortured  for  religion.  For  the  principal  design  of 
the  devil  in  bringing  them  unto  tortures,  is  not  to  slay  their  bodies 
thereby;  though  that  he  aims  at  in  the  next  place,  in  case  his  first 
design  fail,  which  is  to  destroy  their  souls.  And  therefore  we  find 
in  all  ages,  especially  in  the  primitive  times  of  Christianity,  that 
when  the  cruel  persecutors  brought  any  unto  tortures,  after  they 
began  with  them  they  still  gave  them  a  space  and  respite,  wherein 
they  dealt  with  them  by  fair  means  and  entreaties,  as  well  as  threat- 
ening further  torments,  to  renounce  their  profession.  And  with 
some  they  prevailed ;  but  those  who  were  steadfast  in  the  faith  re- 
fused to  accept  of  deliverance  on  such  terms.  The  story  of  Bland ina, 
a  virgin  and  a  servant,  in  the  excellent  Epistle  of  the  Churches  of 
Vienne  and  Lyons,  about  their  persecution,  is  worth  the  perusal  of 
all  good  Christians. 

Now,  that  which  those  persons  intended  suffered  these  tortures 
for,  and  from  which  they  would  not  accept  of  deliverance,  was  only 
because  they  would  not  eat  swine's  flesh.  And  unto  Eleazar  it  was 
offered,  that  he  should  "  bring  flesh  of  his  own  providing"  unto  the 
place  where  he  was  to  eat,  and  only  make  an  appearance  that  he 
had  eaten  swine's  flesh;  which  he  refused,  2  Mac.  vi,  21.  It  may  be 
this  would  by  some  be  esteemed  a  small  matter,  and  such  as  by  the 
refusal  whereof  wise  men  ought  not  to  have  undergone  martyrdom 
by  tortures.  But  the  things  which  are  commanded  or  forbidden  of 
God  are  not  to  be  esteemed  by  the  matter  of  them,  or  what  they 
are  in  themselves,  but  by  the  authority  of  him  that  commands  or 
forbids  them.  And  this  is  the  same  in  the  least  as  well  as  in  the 
greatest  things  in  religion.  The  authority  of  God  may  be  despised 
in  small  things  as  well  as  in  great.  And  therefore  God  doth  ordi- 
narily choose  out  arbitrary  institutions  to  be  the  trial  and  touch 
stone  of  the  faith  of  the  church.  So  the  martyrs  here  in  England 
died  on  the  account  of  the  sacrament  of  the  Lord's  supper.  And 
if  we  begin  at  any  time  to  suppose,  that  to  save  our  lives,  we  may 


200  AN  EXPOSITION  OF  THE  [CHAP.  XL 

comply  with  some  lesser  things  (such  as  bowing  in  the  house  of 
Rimmon)  that  God  hath  forbidden,  both  faith  and  profession  are 
lost.  We  know  not  wliat  command,  what  ordinance,  what  institu- 
tion, what  prohibition,  God  will  single  out  to  be  the  means  and 
subject  of  our  trial  as  unto  sufferings.  If  we  are  not  equally  ready  to 
suffer  for  every  one,  we  shall  suffer  for  none  at  all.    See  James  ii.  10. 

3.  The  ground  of  their  steadfastness  in  their  profession  and  under 

"iva  xftir-  their  tortures,  was,  "  That  they  might  obtain  a  better 
«-«.«  «va<r-a-  lesurrection,"  So  one  of  the  brethren  in  the  Maccabees, 
cius  Tux'-x't'.  chap.  vii.  9,  affirmed  expressly  that  he  endured  those 
torments,  and  death  itself,  in  that  he  believed  that  God  would  raise 
him  up  at  the  last  day.  This,  as  the  Syriac  hath  it,  they  were 
"intent  upon." 

And  this  the  apostle  calls  "  a  better  resurrection,"  not  only  in 
opposition  unto  the  deliverance  which  they  refused,  a  resurrection 
that  was  better  than  that  deliverance,  but  because  he  intends  that 
better  resurrection  which  is  to  life,  seeing  all  shall  rise  again,  but 
some  to  life,  and  some  to  everlasting  torments. 

Now,  this  faith  of  the  resurrection  of  the  dead  is  the  topstone  of 
the  whole  structure,  system,  and  building  in  religion ;  that  which 
states  eternal  rewards  and  punishments,  and  gives  life  unto  our 
obedience  and  suffering.  For  without  it,  as  the  apostle  testifies, 
"  we  are  of  all  men  the  most  miserable."  This,  therefore,  is  that 
which  their  minds  were  fixed  on  under  all  their  tortures,  and  where- 
with they  supported  themselves,  namely,  that  after  all  this  they 
should  have  a  blessed  resurrection.     See  Phil.  iii.  10,  11. 

Schlichtingius  on  this  place  acknowledgeth,  that  believers  under 
the  old  testament  had  hopes  of  a  blessed  resurrection,  but  not  by 
virtue  of  any  promise  of  God,  only  they  gathered  it  up  out  of  some 
considerations  of  his  goodness,  and  of  his  being  a  rewarder  of  them 
that  seek  him ; — a  vain,  foolish  opinion,  striking  at  the  very  founda- 
tion of  all  religion,  laying  the  ground  of  faith  in  the  conjectures  of 
men,  and  not  on  the  veracity  and  faithfulness  of  God.     But, — 

Ohs.  Sufferings  will  stir  us  up  unto  the  exercise  of  faith  on  the 
most  difficult  o])jects  of  it,  and  bring  in  the  comforts  of  them  into 
our  souls. — Faith  of  the  resurrection  hath  been  always  most  eminent 
in  prisons  and  under  torturea 

Ver.  86. — In  the  next  place  we  have  the  example  of  them  who 
suffered  also,  but  not  by  tortures,  nor  unto  death,  yet  in  such  ways 
as  were  a  great  trial  of  their  faith. 

Ver.  oQ. — "Erepoi   Be   sfLiraiyfiuv  xa!  /JLaartyuv   vsTpav   'iXaCov,    in    Si 

The  Svriae  makes  here  two  distinct  sorts,  repeating  *<?.'^'j.'5,  "alii,''  "others," 
after  ^tipxv  i'TiaSov :   as  in  the  next  verse  it  repeats  the  same  word  four  times, 


VER.  35-37.]  EPISTLE  TO  THE  HEBKEWS.  '  201 

which  is  not  once  in  thp  original.     Usipciv  iT^aZoi/  it  renders  by  ^^,  "they  ez- 
posed  themselves  to  mocking  and  stripes." 

Ve?:  36. — Others  had  trial  of  l_/iad  experience  of,  or  were 
triea  bij,~\  [cruer\  mocklngs  and  scourgiiigs,  yea,  more- 
over of  bonds  and  imprisonment. 

1.  Those  spoken  of  are  said  to  be  snpoi,  not  merely  aXkoi ;  not  only 
"  others,"  but  "  of  another  sort/'  namuly,  such  as  suffered      'Kripf,,. 
through  faith,   but  not  by  tortures,    nor  unto  death.  -^'. 
And  the  exceptive  particle  he  intimates  the  introduction  of  another 
kind  of  sufferings. 

2.  It  is  of  no  use  to  fix  the  particulars  mentioned  unto  certain 
determinate  persons,  as  Jeremiah  or  others;  for  seeing  the  apostle 
hath  left  that  undetermined,  so  may  we  do  also.  Certain  it  is,  that 
there  were  in  those  days  believers  who,  through  faith,  patiently  and 
victoriously  underwent  these  things. 

There  are  four  things  mentioned  distinctly  under  this  head: 
1.  "  Mockings."  2.  "  Scourgings."  3.  "  Bonds."  4.  The  "  prison," 
or  "  imprisonment."  And  they  contain  all  the  outward  ways  of  the 
sufferings  of  the  church,  when  God  restrains  the  rage  of  the  world, 
so  as  that  it  shall  not  rise  to  blood  and  death. 

So  it  often  falls  out.  It  is  the  utter  destruction  of  the  church 
that  Satan  and  the  world  do  always  aim  at;  but  ofttimes  there  are 
such  bounds  set  unto  their  rage,  by  the  division  of  their  own  coun- 
sels, by  their  supposed  interests,  by  the  more  gentle  inclinations  of 
some  Gamaliels  among  them,  or  for  want  of  a  pretence  to  execute 
the  utmost  of  bloody  cruelty,  that  they  take  up  in  mockings,  stripes, 
imprisonments,  spoiling  of  goods,  and  the  like. 

Of  these  things  it  is  said  they  "  had  trial."     "Expert!  sunt,"  they 
had  experience  of  them,  they  really  underwent  them; 
and  so,  by  consequent,  their  faith  was  tried  with  them.        ''"** ' 

And  the  first  thing  mentioned  is,  as  we  render  it,  "  cruel  mock- 
ings." 'E/xTa/^o/Aa/  is  the  word  constantly  used  for  the 
mockings  that  were  cast  on  our  Lord  Jesus  Christ  him-  /"'^"'ri"^"- 
self,  Matt.  XX.  19,  xxvii.  29,  31,  41;  Mark  x.  34,  xv.  31;  Luke 
xiv.  "^9,  xviii.  32,  xxii.  63,  xxiii.  11,  ot!.  Neither  is  the  verb  in  either 
voice,  active  or  passive,  used  in  the  New  Testament,  but  only  as 
applied  to  Christ.  And  it  is  joined  with  [laeriyo'ji,  to  "scourge,"  as 
it  is  here  with  "  stripes."  ''EiJ.'xaiyiJ.og,  nowhere  used  but  here,  is 
"  ludibrium,"  a  "  mocking  with  reproach  and  contumely  or  scorn." 
Hence  we  have  rendered  it  "  cruel  mockings."  They  reproached 
them  with  their  God,  with  their  religion,  with  folly,  with  feigned 
crimes.  Such  mockings  are  recorded  in  all  the  stories  of  the  per- 
secutions and  sufferings  of  the  church.  The  world  is  never  more 
witty,  nor  doth  more  please  itself,  than  when  it  can  invent  reproach- 


202  AN  EXl'OolTloN  OF  THE  [CHAP.  XI. 

fill  names,  terms,  and  crimes,  to  cast  upon  suffering  believers.  And 
whereas  the  word  is  derived  from  th/^w,  (as  that  is  from  raT;,)  "  to 
play  and  mock  childishly,"  it  may  resj)ect  the  calumnious  reproaches 
that  ofttimes  in  the  streets  are  cast  on  suffering  professors,  by  the 
rude,  foolish  multitude,  like  the  children  that  ran  after  Elisha, 
mocking  and  scoffing  at  him. 

And  this  is  reckoned  among  severe  sufferings,  there  being  nothing 
more  harsh  to  ingenuous  minds,  nor  any  thing  almost  which  they 
had  not  as  willingly  undergo.  Nor  is  there  any  thing  that  their 
adversaries  inflict  on  them  with  more  self-pleasing  and  exultation  of 
mind.  Mockings  are  persecutors'  triumphs.  But  these  also  faith 
will  conflict  withal  and  conquer:  it  hath  done  so  in  all  ages.  And 
it  is  a  fruit  of  faith  which  we  ought  to  aim  at,  namely  to  keep 
our  spirits  composed,  unto  a  contempt  of  shame  under  the  most 
severe  and  scornful  mockings. 

Unto  these  sometimes  "  stripes"  are  added ; — a  ser- 
agriyui.    ^.^^   puuishment,    used    towards    vagabonds    and    the 
vilest  of  men. 

Of  the  last  two  ways  of  trial,  namely,  "  bonds  and  imprisonment," 
we  have  had  so  full  an  exposition  in  the  days  wherein  we  live,  that 
they  need  no  further  explication.     And, — 

Ohs.  There  may  be  sufferings  sufficient  for  the  trial  of  the  fiiith 
of  the  church,  when  the  world  is  restrained  from  blood  and  death. — 
But  how  long  at  present  it  will  be  so,  God  only  knows. 

Yer.  87. — ^EXiddffdriaav,  IrrpMriffa.v,  I'n-npae&r^Gav,  h  (pcvu  [la'^n.ipai 
acrsdavov  mpin'Kdoy  h  iMrfkuTotg,  h  aiysloig  dlpf^affir  vsrspovfLivoi,  ^XiQ6/j,svoi, 

''ETrpla&r^aa.u,  "  dissecti,"  "  secti  sunt,"  "they  wei'e  cut  asunder;"  "serrati 
sunt,"  '•  they  were  sawn  asunder," — cut  asunder  with  a  saw;  which  is  usually  re- 
ferred to  Isaiah,  but  without  any  ground  from  the  Scripture:  a  punishment  and 
torment  used  in  the  east,  2  Sam.  xii.  31;  Amos  i.  3. 

'E'TTsipxfrdmciv.  This  word  is  omitted  by  the  Syriac;  nor  doth  Chrysostom 
tal<e  any  notice  of  it.  The  Vulg.  Lat.  retains  it;  and  it  is  in  all  approved  Greek 
copies.  But  because  it  contains  a  sense  which  seems  not  to  be  suited  unto  the 
place  it  holds  in  the  text,  critics  have  made  bold  to  multiply  conjectures  about  it. 
Some  say  it  is  the  word  beforegoing,  first  written  a  second  time  upon  a  mistake, 
and  afterwards  changed,  by  the  aildition  of  a  letter  or  two,  to  give  it  a  distinct  sig- 
nification; some  say  it  should  be  iwpoi,6mot,v,  and  others  i'Trvpudw^v, — "they  were 
burned  with  the  fire;"  and  every  one  doth  well  confute  the  conjectures  of  others. 
We  shall  retain  the  word  in  its  proper  place  and  signification. 

'Ew  <p6vu.  Syr..  *'^'^-?5  "in  the  mouth"  or  "edge  of thesword."  Vulg.  Lat., 
"in  oceisione  gladii,"  "  csede  gladii  occubuerunt ;"  "they  fell"  or  "died  by 
slaughter  of  the  sword." 

Ilipt7jh6ou.  Vulg.,  " circuiverunt,"  "  they  went  about."  Syr.,  "they  wan- 
dered."    Bezi,  "  oberraverunt." 

'Ev  piYi>,corxU.  The  Syriac  interposeth  Vr??,  "  induti,"  "amicti,"  "  clothed;'* 
which  is  nf'''»'^,«ary  unto  the  sense.  Vulg.  Lat.,  "  in  melotis."  All  suppose  that 
translator  luidei  stood  not  the  sense  of  the  Greek  word,  and  so  retaintd  it.     And 


VER.  35-37.]  EPISTLE  TO  THE  HEBREWS.  UU.S 

Erasmus  makes  himself  very  merry  in  reflpctins^  on  Thomas,  who  gives  some  wild 
interpretations  of  it.     MiiXo;/  is  '•  a  sheep."     "In  sheep-skins." 

Ev  xlyiioig  Up/nuati/.  The  Syriac  transposeth  this  word,  and  prefixeth  it  unto 
the  other,  "in  the  skins  of  sheep  and  goats;"  without  necessity,  for  ^n'AcurT;  is  "a 
sheep-skin." 

' TdTipovfCivot.  Vul?.,  "egentes;  Syr.,  VI:''??!!;  "wanting,"  "poor;"  properly, 
"destitute,"  "  deprived  of  all." 

©A/co^£j/o/.  Vulg.  Lat.,  "  angustati,"  "  straitened."  Syr.,  r"-?^?**.*  "oppressed." 
"  Pressi,"  "  iifflicti ;"  "  pressed,"""  iifflicted." 

Kiit,x.ovxovy.ivoi.  Vulg.  Lat.,  "  afflieti."  Syr.,  T^'-r^j  "  conquassati,"  "  con-, 
turbati ;"  "  shaken,"  "  troubled."  "  Male  habiti,"  "  male  vexati."  "  Tormented," 
say  we,  as  I  suppose  not  properly.     "  Evilly-entreated,"  vexed  with  evils. 

Ver.  37. — They  were  stoned,  tliey  were  sawn  asunder, 
were  tempted,  were  slain  with  the   sword,   [died   hij 
.  slaughter  of  the  sivord:~\  they  wandered  about  in  sheep- 
skins and  goat-skins,   being   destitute,  afflicted,   tor- 
mented, \evilly-entreated.^ 

Two  sorts  of  persons  and  two  sorts  of  sufferings  are  here  repre- 
sented unto  us:  1.  Such  as  fell  under  the  utmost  rage  of  the  world, 
suffering  by  death  itself.  2.  Such  as,  to  escape  death,  did  expose 
themselves  to  all  sorts  of  mi.series  to  be  undergone  in  this  life. 

The  same  faith  works  equally,  in  them  that  die  by  violence,  and 
them  who,  to  escape  death,  expose  themselves  to  other  miseries,  pro- 
vided that  the  call  unto  the  one  or  the  other  be  of  God. 

1.  Those  of  the  first  sort  were  killed  three  ways,  or  died  three 
kinds  of  death;  that  is,  some  of  them  one  way,  and  some  of  them 
another,  as  the  Syriac  translation  distinguisheth  them,  by  prefixing 
"  some,"  or  "  others,"  to  each  sort:  "  Some  were  stoned,  some  were 
sawn  asunder,  some  were  slain  with  the  sword."  Amongst  these 
outward  sufferings  of  the  body,  the  apostle  interposeth  the  inward 
suffeiings  of  their  minds, — "They  were  tempted;"  or  whether  this 
denoteth  a  peculiar  kind  of  suffering,  we  shall  afterwards  consider. 

(1.)  The  first  way  of  their  suffering  death,  was  that  they  were 
*'  stoned."  This  kind  of  death  was  peculiar  unto  tlie  ,  ,  ^ 
people  or  the  Jews.  And  thereiore  it  is  not  amiss  ap- 
plied unto  Naboth,  1  Kings  xxi.  13;  and  Zechariah,  2  Chron.  xxiv. 
20,  2 1 .  This  punishment  was  appointed  by  law  for  blasphemers,  idola- 
ters, false  prophets,  and  the  like  profaners  of  the  true  religion  only. 
But  when  the  persecuting  world  grew  unto  the  height  of  impiety,  it 
was  applied  unto  those  that  were  the  true  professors  of  it.  So  was 
the  blood  of  the  first  Christian  martyr  shed  under  pretence  of  that 
law,  Acts  vii.  59.  And  indeed  the  devil  is  never  more  a  devil,  nor  more 

'  Various  Reading. — ^V.'Kitpa.G&moLv:  unable  to  account  for  this  word  in  an 
enumeration  oi' physical  surtVrinys,  critics  have  proposed  other  readings.  Walce- 
iield  suggests  e7riipri6m»y,  ''  transfixed  witli  stakes;"  and  Junius,  Beza,  and  others 
suggrest  'fTtvpctadyiaccv  or  tT^vpuS-fiaau,  "  were  burned. " — Ed. 


204)  AN  ExrosTTiox  OF  Tiis  [chap.  XI. 

outrogeous,  tlian  when  lie  gets  a  pretence  of  God's  weapons  into  his 

hands.     Such  hath  been  the  name  of  "  the  church,"  and  the  lil^e. 

(2.)  They  were  "  sawn  asunder."     Some  were  so,  although  their 

names  and  the  particular  fact  are   not  recorded.     A 

savage   kind  of  torture,  evidencing  the  malice  of  the 

devil,  with  the  brutish  rage  and  madness  of  persecutors. 

(3.)  It  is  added,  they  were  "  tempted."  This  seems  to  be  a  trial 
of  another  kind  than  those  wherewith  it  is  joined;  for  it 
IS  mentioned  among  various  sorts  ot  violent  deaths. 
But  we  are  not  to  question  the  order  or  method  of  the  apostle's 
words.  The  expression  may  denote  either  a  distinct  kind  of  suffer- 
ing, or  what  befell  them  under  their  other  sufferings,  with  which  it 
is  joined.  In  the  first  way,  it  lets  us  know  how  great  a  trial  there 
is  in  temptations  in  a  suffering  season,  and  what  vigour  of  faitli  is 
required  to  conflict  with  them.  They  are- the  fiery  darts  with  which 
Satan  in  such  a  season  fights  against  the  souls  of  believers;  and 
whereby  ofttimes  he  more  prevails  than  by  outward  and  bodily 
pains.  And  when  a  season  of  persecution  approaclieth,  there  is  no- 
thing we  ought  to  be  more  prepared  for  and  armed  against.  Or  the 
word  may  denote  the  temptations  wherewith  they  were  tempted 
by  their  persecutors  under  their  sufferings,  and  the  threatenings  of 
death  unto  them.  For,  as  Ave  declared  before,  in  all  such  seasons 
the  craft  and  malice  of  the  devil  and  his  instruments,  ignorant  of 
the  hidden  power  of  faith,  endeavoured  to  work  upon  human  frailty, 
by  persuading  them  to  spare  themselves,  requiring  but  little  of  them 
for  their  deliverance,  with  promise  of  rewards  if  they  would  forego 
their  profession.  And  that  this  proceeds  from  the  subtilty  of  Satan, 
our  Lord  Jesus  Christ  declares,  in  that  when  his  apostle  Peter  would 
have  dissuaded  him  from  suffering,  he  lets  him  know  that  it  was 
not  from  himself,  but  from  the  suggestion  of  the  devil.  Matt.  xvi. 
22,  28.  This  temptation,  therefore,  was  the  engine  whereby  he 
wrought  in  all  those  sufferings, — that  which  gave  them  all  their 
j^ower  and  efficacy  towards  his  principal  end,  which  was  the  destruc- 
tion of  their  souls.  For  he  will  willingly  spare  the  lives  of  many, 
to  ruin  the  soul  of  one.  Well,  therefore,  might  this  be  reckoned 
among  their  trials,  and  in  the  conquest  whereof  their  faith  was  emi- 
nent. And  therefore  it  is  an  especial  promise  of  our  Lord  Christ, 
that  when  persecution  cometh,  he  will  keep  his  from  the  hour  and 
power  of  temptation.  Rev.  iii.  10.  This  word,  therefore,  may  keep 
its  station  in  this  place  against  all  objections. 

(■i.)  The  third  instance  of  the  ways  whereby  they  suffered  death, 

.^     ,  is,  tliat  they  were  "slain  with  the  sword,"  or  "died  by 

X"-'i^''-i  ai^£^«-    the  slaughter  of  the  sword/       The  sword  intended,  is 

»"  either  that  of  injustice  and  oppression  in  form  of  law, 

or  of  violence  and  mere  force.     Sometimes  they  jDroceeded  against 


VER.  35-37.]  EPISTLE  TO  THE  HEBREWS.  205 

those  holy  martyrs  in  form  of  law,  and  condemned  them  unto  decolla- 
tion, or  the  cutting  off  their  heads  by  the  sword ;  a  way  of  punishment 
in  use  among  the  Grecians,  and  the  Romans  afterwards.  And  if 
this  be  intended,  it  refers  probably  unto  the  days  of  Antiochus, 
wherein  many  were  so  destroyed.  Or  it  may  intend  tlie  sword  of 
violence,  when  persecutors  in  their  rage  have  pursued,  fallen  upnn, 
and  destroyed  multitudes  by  the  sword,  for  their  profession.  So 
Jezebel  slew  the  proj)hets  of  the  Lord  with  the  sword,  1  Kings  xix. 
10.  And  in  all  times  of  the  general  prevalency  of  ))ersecution, 
multitudes  have  been  so  destroyed.  And  the  same  course  hath  been 
continued  under  the  new  testament.  Many  have  been  "beheaded 
for  the  testimony  of  Jesus,"  Rev.  xx.  4;  as  his  forerunner  John  the 
Baptist  was,  Luke  ix.  0.  And  innumerable  multitudes  have  been 
slain  both  under  the  pagan  and  antichristian  tyranny  with  the  sword. 

So  have  all  sorts  of  death  been  consecrated  to  the  glory  of  God 
in  the  sufferings  of  the  church.  Christ  himself,  God's  great  martyr, 
the  amen  and  faithful  witness,  was  crucified ;  John  the  Baptist,  his 
forerunner,  was  beheaded;  Stephen,  his  first  witness  by  death,  was 
stoned.  Nero  first  invented  torments  in  the  case  of  religion,  wliich 
afterwards  the  devil  and  the  world  placed  their  greatest  hopes  of 
prevalency  in.     But, — 

Obs.  I.  No  instruments  of  cruelty,  no  inventions  of  the  devil  or 
the  world,  no  terrible  preparations  of  death,  that  is,  no  endeavours 
of  the  gates  of  hell,  shall  ever  prevail  against  the  faith  of  God's 
elect. 

2.  The  latter  part  of  the  verse  gives  us  an  account  of  others,  who, 
though  they  escaped  the  rage  of  their  adversaries,  as  unto  death  in 
all  the  ways  of  it,  yet  gave  their  testimony  unto  the  truth,  and 
through  ffiith  bare  that  share  in  suffering  which  God  callcil  them 
unto.  And  two  things,  the  apostle  declares  concerning  thtm:  (1.) 
What  they  did;  and,  (2.)  What  was  their  inward  and  outward 
estate  in  their  so  doing. 

(L)  As  unto  what  they  did,  "they  wandered  about  in  sheep-skins 
and  goat-skins." 

[L]  Tliey  "  wandered  about."  They  went  about  from  place  to  place. 
To  "  wander,"  as  we  have  rendered  the  word,  is  to  go  about 
from  place  to  place  without  any  fixed  residence,  or  design 
of  any  certain,  quiet  habitation.  So  was  it  with  them.  They  were  driven 
from  their  own  houses  by  law  or  violence.  Cities,  boroughs,  corpora- 
tions, were  made  unsafe  for  them,  yea,  and  sometimes  villages  also, 
on  one  pretence  or  another.  This  cast  them  on  this  course  of  life, 
to  wander  up  and  down,  sometimes  fleeing  from  one  city  unto  an- 
otlier,  sometimes  forced  to  forsake  them  all,  and  betake  themselves 
unto  the  wilderness,  as  the  apostle  immediately  declares.  Hovv- 
ever,  they  had  not  any  fixed,  quiet  habitation  of  their  own.     Tiie 


20G  AN  EaPositiox  07  t;ie  [chap.  XL 

best  interpretation  of  this  word  and  place  is  given  us  by  the 
apostle  in  the  instance  of  himself,  1  Cor.  iv.  11:  ' Aararovfiiv, — 'We 
"wander;"  we  have  no  abiding  place,  but  move  up  and  down, 
as  men  altogether  uncertain  where  to  fix.'  And  indeed  the  repre- 
sentation he  makes  of  the  state  of  the  apostles  in  those  days,  1  Cor. 
iv.  9-13,  and  2  Cor.  xi.  23-27,  is  a  full  and  plain  exposition  of  this 
place.     And, — 

Obs.  II.  It  is  no  small  degree  of  suffering,  for  men  by  law  or  vio- 
lence to  be  driven  from  those  places  of  their  own  habitation  which 
the  providence  of  God  and  all  just  right  among  men  have  allotted 
unto  them. — A  state  whereof  many  in  our  days  have  had  experience, 
who,  being  conscious  imto  themselves  of  no  evil  towards  any  sort  of 
men,  yet  merely  for  the  profession  of  the  gospel  and  exercise  of  their 
ministry,  have  been  driven  from  their  own  houses,  driven  from  all 
places  that  might  accommodate  them  with  any  refreshment,  to 
wander  up  and  down  that  they  might  find  a  place  to  lodge  a  night 
in  peace. 

[2.]  But  it  may  be  said,  that  although  they  did  thus  go  up  and 
down,  yet  they  travelled  in  good  equipage,  and  had  all  manner  of 
accommodations ;  which  is  not  the  worst  kind  of  sojourning  here 
in  this  world.  But  all  things  were  otherwise  with  them.  They 
..  thus  wandered  "  in  sheep-skins  and  goat-skins."  There 
iv  aiyuo'i;  oip/Lca-  is  uo  moro  intended  in  these  expressions,  but  that  in 
'^"-  their  wandering  their  outward  condition  was ^joor,  mean, 

and  contemptible.  For  as  he  declares  it  fully  in  the  next  words, 
so  he  gives  an  instance  of  it  in  the  garments  they  wore,  which  were 
of  the  meanest  and  vilest  sort  that  can  be  made  use  of,  the  un- 
Avrought  skins  of  sheep  and  goats.  Some,  indeed,  did  voluntarily 
use  these  kinds  of  garments,  as  a  testimony  of  their  mortified  condi- 
tion. So  did  Elijah,  who  was  said  to  be  "an  hairy  man,  girt  with 
a  girdle  of  leather;"  not  from  the  hair  of  his  face  or  body,  but  from 
the  kind  of  his  garments,  2  Kings  i.  8.  So  John  the  Baptist  "  had 
his  raiment  of  camel's  hair,"  while  "  his  meat  was  locusts  and  wild 
honey,"  Matt.  iii.  4.  And  therefore  the  false  prophets  that  were 
among  the  people  did  many  of  them  wear  garments  of  hair,  which 
we  render  "  rough  garments,"  Zech.  xiii.  4 ;  to  beget  an  opinion  of 
that  mortification  which  they  pretended  unto.  Nothing  here  is  in- 
timated of  choice,  but  necessity.  They  were  poor  men,  that  wan- 
dered up  and  down  in  poor  clothing. 

So  have  the  saints  of  God  in  sundry  seasons  been  reduced  unto 
the  utmost  extremities  of  poverty  and  want  which  any  man  can  be 
exposed  unto.  And  there  is  a  proclamation  herein  to  all  the  wor],d 
of  these  two  things:  1st.  That  there  is  a  satisfaction  in  faith  and 
obedience  to  God;  there  are  such  internal  consolations  in  that  state 
as  do  outbalance  all  the  outward  evils  tliat  may  be  undergone  lor 


VER.  35-37.]  EPISTLE  TO  THE  HEBREWS.  207 

the  profession  of  them.  "Without  them  the  world  may  know,  if  they 
please,  that  those  who  do  expose  themselves  unto  the.se  straits  and 
difficulties  for  the  preservation  of  their  consciences  entire  unto  God, 
do  know  as  well  as  themselves  how  to  value  the  good  things  of  this 
life,  which  are  needful  to  the  refreshment  of  their  natures,  Idly.  That 
ther6  is  ^future  state,  that  there  are  eternal  rewards  and  punish- 
ments, which  will  set  all  things  aright,  unto  the  glory  of  divine  jus- 
tice and  the  everlasting  glory  of  them  that  have  suffered. 

(2.)  The  apostle  more  particularly  declares  their  state  in  those 
expressions,  "  destitute,  afflicted,  tormented,"  or  evilly-entreated. 

[1.]  He  useth  many  words  to  express  the  variety  of  their  suffer- 
ings in  their  wandering  condition.  Nothing  was  absent  that  might 
render  it  troublesome  and  afflictive.  Wherefore,  although,  it  may 
be,  we  may  miss  it  in  the  especial  intention  of  each  word  or  expres- 
sion, yet  we  cannot  do  so  as  unto  the  general  intention,  which  is  to 
declare  all  the  properties  and  concomitants  of  a  calamitous  condi- 
tion. And  they  are  here  so  set  forth,  that  no  believer  at  any  time 
may  faint  or  despond  on  the  account  of  any  thing  which  may  fall 
under  the  power  of  the  world  to  inflict  upon  him. 

[2.]  In  particular,  they  are  said, — 

\st.  To  be  "  destitute."  The  Syriac  and  Vulgar  render  the  word 
by  "  egentes,"  or  "  indigentes,"  "pauperes;"  "poor," 
"  needy,"  "  wanting."  All  good  Latin  interpreters  <''^V»''/««>""' 
render  it  by  "  destituti:"  which  word  is  by  use  more  significant  in 
our  language  than  any  to  the  same  purpose;  for  which  cause  we 
have  borrowed  it  of  the  Latin,  as  we  have  done  other  words  innu- 
merable,— "  destitute."  'TanpiM  and  boTipso/xai  are  used  in  the  New 
Testament  sometimes  in  their  proper  signification,  which  is  "to 
come  behind,"  and  so  to  fall  short,  or  to  be  cast  behind,  E,oni.  iii.  23, 
1  Cor.  i.  7,  2  Cor.  xi.  5;  but  most  commonly  "to  want"  or  "lack" 
in  any  kind,  "  to  be  deprived"  of  what  we  stand  in  need  of,  Luke 
XV.  14,  Phil.  iv.  12,  Being  referred,  as  it  is  here,  to  a  ourse  of 
life,  it  is  "to  want,"  "to  be  deprived"  of  necessary  accommoda- 
tions,— to  be  kept  without  friends,  relations,  habitation,  and  such 
other  supplies  of  life  as  others  do  enjoy.  So  i/m/^jj^a  is  "  penuria," 
"poverty,"  a  poor,  wanting  condition,  Luke  xxi.  4.  That  I  judge 
which  is  most  particularly  intended  in  this  word,  is  want  of  friends, 
and  all  means  of  relief  from  them  or  by  them.  And  tliis,  as  some 
know,  is  a  severe  ingredient  in  suffering.  But  as  our  Lord  Jesus 
Christ  told  his  disciples,  they  should  all  forsake  him  and  leave  him 
alone,  yet  he  was  not  alone,  for  the  Father  was  with  him,  John 
xvi.  32 ;  so  is  it  with  suffering  believers :  though  they  are  outwardly 
destitute,  left  and  forsaken  of  all  means  of  comfort  and  relief,  yet 
they  are  not  utterly  so;  they  are  not  alone,  for  Christ  is  with 
them. 

VOL.  svi.— 14 


208  AN  EXPOSITION  OF  THE  [CHAP,  XL 

^dly.  In  this  condition  they  were  "afflicted."  The  former  word 
^,  declares  what  was  absent,  what  they  had  not,  namely, 

outward  supplies  and  comforts;  this  declares  what  they 
had,  what  was  present  with  them, — they  were  straitened,  or  afflicted. 
The  Vulgar  renders  the  word  by  "angustiati,"  "  brought  into  straits:" 
the  Syriac  by  "  pressi"  or  "  oppressi ;"  "  pressed,"  "  oppressed :"  we 
constantly  render  this  word,  in  all  its  variations,  by  "  affliction" 
and  "  afflicted."  But  this  is  of  a  general  signification,  every  thing 
that  is  grievous,  evil,  or  troublesome.  Here  the  word  seems  to  have 
peculiar  respect  unto  the  great  straits  which  they  were  brought  into, 
by  the  great  dangers  that  continually  pressed  on  them.  This  state 
was  very  afflictive;  that  is,  grievous,  pressing,  and  troublesome  unto 
their  minds.  For  when  we  are  called  to  suffer  for  the  gospel,  it  is 
the  will  of  God  that  we  should  be  sensible  of  and  affected  with  the 
evils  we  undergo,  that  the  power  of  faith  may  be  evident  in  the 
conquest  of  them. 

odbj.  It  is  added,  that  they  were  "  tormented."  So  we  render 
the  word;  the  Vulg.  Lat.  reads  "afflicti;"  which  is  the 
aKovx^uH-  "»'•  pj.Qpgf.  meaning  of  the  foregoing  word :  the  Syriac  by 
"  conquassati,"  "  conturbati ;"  "shaken,"  greatly  troubled:  others 
properly  "male  habiti,"  or  "  mal^  vexati;"  "evilly-entreated,"  which 
is  the  signification  of  the  word,  and  not  "  tormented,"  as  we  have 
rendered  it.  In  this  wandering  condition  they  met  with  very  ill 
treatment  in  the  world.  All  sorts  of  persons  took  occasion  to  vex 
and  press  them  with  all  sorts  of  evils.  And  this  is  the  constant 
entertainment  that  such  wanderers  meet  withal  in  this  world. 
Whatever  is  judged  evil  and  vexatious  unto  them  is  on  all  occasions 
cast  upon  them.  Reproaches,  defamations,  revilings,  threatenings, 
contempt,  are  the  things  they  continually  meet  withal.     And, — - 

Ohs.  111.  He  will  be  deceived  who  at  any  time,  under  a  sincere 
profession  of  the  gospel,  looks  for  any  other,  any  better  treatment 
or  entertainment  in  the  world. 

Verse  38. 

The  apostle  hath  not  yet  finished  his  account  of  the  sufferings  of 
these  worthies;  yet  he  thought  meet  to  interpose  a  character  of 
their  persons.  For  men  in  this  course  of  life  miglit  be  looked  on, 
and  were  so  by  some,  as  the  "  offscouring  of  all  things,"  and  unmeet 
either  for  human  converse  or  any  of  the  good  things  of  this  world, 
but  rather  to  be  esteemed  as  the  beasts  of  the  field.  These  thoughts 
the  apostle  obviates  in  another  kind  of  testimony  concerning  them, 
and  so  proceeds  unto  the  end  of  his  account  concerning  their  suffer- 
ings:— 

Yer.  .SB. — ■^li'  chx  ijv  a^iog  6  jfotf/z-og*  h  ipr},u>iaig  vXavuiiMtvoi,  xai  opsai, 
xa.}  a-rfkaioig,  x.ai  raTg  o'Traig  rrt;  yrig. 


VER.  38.]  EPISTLE  TO  THE  HEBREWS.  209 

Ver.  38. — Of  whom  the  world  was  not  worthy:  they 
wandered  in  deserts,  and  [m]  mountains,  and  [in] 
dens  and  caves  of  the  earth. 

There  are  two  things  in  these  words:  1.  The  character  which 
the  apostle  gives  of  these  sufferers;  "  The  world  was  not  worthy  of 
them."  2.  The  remainder  of  their  sufferings  which  he  would  repre- 
sent; "  They  wandered  in  deserts,"  etc. 

1.  Their  character  is,  that  "  the  world  was  not  worthy  of  them."' 
By  "-the  world,"  not  the  fabric  of  heaven  and  earth 
is  intended.  For  in  that  sense  God  hath  appointed  '"'^f^'i- 
this  world  for  the  habitation  of  his  people ;  it  is  therefore  meet 
for  them  and  worthy  of  them,  whilst  their  mortal  life  is  continued. 
And  therefore  our  blessed  Saviour  affirms,  that  he  did  not  pray  that 
God  would  take  them  out  of  this  world,  but  only  that  he  would 
keep  them  from  the  evil  that  is  in  it,  John  xvii.  15.  Nor  by  "the 
world"  is  merely  intended  mankind  living  in  the  world.  For  under 
that  consideration  they  are  meet  for  society,  and  may  have  good 
done  unto  them  by  the  people  of  God,  Micah  v.  7.  But  by  "  the 
world"  is  understood  the  inhabitants  of  it,  in  their  interests,  de- 
signs, ends,  and  actings,  their  successes  in  them,  and  advantages  by 
them,  as  they  are  opposite  unto  the  true  interest  of  the  cliurch  and 
people  of  God,  In  this  sense,  "the  world"  hath  a  high  opinion  of 
itself,  as  possessed  of  all  that  is  desirable,  despising  and  hating  them 
who  are  not  in  conjunction  with  it  in  these  things:  the  world  in  its 
power,  pride,  pomp,  enjoyments,  and  the  like. 

Of  this  world  it  is  said,  that  it  was  "  not  worthy"  of  those  suf- 
ferers. It  was  not  so  in  the  acjes  and  seasons  wherein 
they  lived ;  nor  is  so  of  them  wlio  suffer  in  any  other  y^^^  '  ""*  " 
age  whatever.  The  world  thinks  them  not  worthy  of 
it,  or  to  live  in  it,  to  enjoy  any  name  or  place  among  the  men  of  it 
Here  is  a  testimony  given  to  the  contrary, — that  the  world  is  not 
worthy  of  them.  Nor  can  any  thing  be  spoken  to  the  greater  pro- 
vocation of  it.  To  tell  the  great,  the  mighty,  the  wealth}^,  the 
rulers  of  the  world,  that  they  are  not  wortliy  of  the  society  of  such 
as  in  their  days  are  poor,  destitute,  despised,  wanderers,  wliom  they 
hurt  and  persecute,  as  the  "  offscouring  of  all  things,"  is  that  which 
fills  them  with  indignation.  There  is  not  an  informer  or  apparitor 
but  would  think  himself  disparaged  by  it.  But  they  may  esteem 
of  it  as  they  please;  we  know  that  this  testimony  is  true,  and  the 
world  one  day  shall  confess  it  so  to  be.  And  we  must  see  in  what 
sense  it  is  here  affirmed. 

Chryso^tom  and  the  Greek  expositors  after  him,  suppose  that  a 
comparison  is  here  made  between  the  worth  of  the  world  and  that 
of  suffering  believers;  and  that  the  apostle  affirms  that  these  saf- 


210  -A^N  EXPOSITION  OF  THE  [CHAP.  XL 

ferers,  yea,  any  one  of  them,  is  more  worth  than  the  whole  world. 
Tills  may  be  true  in  some  sense;  but  that  truth  is  not  the  sense  of 
this  place.  For  the  design  of  the  apostle  is  to  obviate  an  objection, 
tliat  these  persons  were  justly  cast  out,  as  not  worthy  the  society  of 
mankind ;  which  he  doth  by  a  contrary  assertion,  that  the  world  was 
not  worthy  of  them.  And  it  was  not  so  in  two  respects:  (1.)  It  was 
not  worthy  of  their  society,  or  to  have  converse  with  them ;  no  more 
tlian  slaves  are  worthy  of  or  meet  for  the  society  of  princes.  For  he 
speaks  of  the  world  as  it  is  engaged  in  persecution;  and  so  it  is  un- 
worthy of  the  converse  of  persecuted  saints.  (2.)  It  is  not  worthy 
of  those  'mercies  and  blessings  which  do  accompany  the  presence  of 
this  sort  of  persons,  where  they  have  a  quiet  habitation.     And, — 

Ohs.  I.  Let  the  world  think  as  well,  as  highly,  as  proudly  of  itself 
as  it  pleaseth,  it  is,  when  it  persecutes,  base  and  unworthy  of  the 
society  of  true  believers,  and  of  the  mercies  wherewith  it  is  accom- 
panied.    And, — 

Ohs.  II.  God's  esteem  of  his  people  is  never  the  less  for  their  out- 
ward sufferings  and  calamities,  whatever  the  world  judgeth  of  them. 
— They  cannot  think  otherwise  of  them  in  their  sufferings  than  they 
thought  of  Christ  in  his.  They  did  "  esteem  him  stricken,  smitten 
of  God  and  afSicted,"  Isa.  liii.  4;  as  one  rejected  of  God  and  man. 
Such  is  their  judgment  of  all  his  suffering  followers;  nor  will  they 
entertain  any  other  thought  of  them.     But  God  is  of  another  mind. 

2.  Having  given  this  character  of  these  poor  sufferers,  he  proceeds 
to  issue  his  account  of  their  sufferings,  and  that  in  a  further  descrip- 
tion of  that  wandering  course  of  life  which  he  had  before  ascribed 
unto  them.  And  first  he  asserts  again,  that  they  "  wandered,"  and 
then  gives  an  account  of  the  places  wherein  they  wandered,  and 
where  tliey  disposed  of  themselves  in  their  wanderings. 

That  which  he  had  before  expressed  by  mptl^^.Oov,  they  "  went 
up  and  down,"  he  here  doth  by  'x'kavuiij.ivor,  that  is,  di- 
xvufiifu.  j.gg^|y^  ^Yiey  had  an  "  erratical  motion," — wandered 
without  any  certain  rule  or  end,  as  unto  any  place  of  rest.  I  showed 
before  how  they  were  driven  from  cities,  boroughs,  towns  corporate, 
and  villages  also,  partly  by  law,  partly  by  force.  What  now  remains 
for  them  to  betake  themselves  unto  but  deserts,  solitary  and  unin- 
habited places.  But  whereas  the  continuance  of  human  life  is  not 
capable  of  perpetual  actual  wandering  up  and  down,  but  nuist  have 
some  place  of  rest  and  composure,  the  apostle  distributes  the  places 
of  their  wandering  state  under  two  heads,  suited  unto  these  two  acts 
of  motion  and  rest.  Of  the  first  sort  were  "  deserts  and  mountains," 
uninhabited  wastes;  and  of  the  latter,  were  the  "  dens  and  caves" 
that  were  in  them.  By  deserts  and  uninhabited  mountains,  all 
know  what  is  intended ;  and  they  did  abound  in  those  parts  of  the 
earth  wherein  these  things  were  acted.     There  is  no  need  of  any 


VER.  39,  40.]  EPISTLE  TO  THE  HEBREWS.  211 

exact  distinction  of  dens  and  caves,  neither  will  the  signification  of 
the  words  afford  it;  though  possibly  one  may  signify  greater,  the 
other  lesser  subterraneous  receptacles:  but  the  common  use  of  the 
first  word  seems  to  denote  such  hollow  places  under  the  ground 
as  wild  beasts  have  sheltered  themselves  in  from  the  pursuit 
of  men. 

This  was  the  state  of  these  servants  of  the  living  God :  when  they 
were  driven  from  all  inhabited  places,  they  found  no  rest  in  deserts 
and  mountains,  but  wandered  up  and  down,  taking  up  dens  and 
caves  for  their  shelter.  And  instances  of  the  same  kind  have  been 
multiplied  in  the  pagan  and  antichristian  persecutions  of  the  churches 
of  the  new  testament. 

That  no  colour  is  hence  given  unto  a  hermitical  life  by  volun- 
tary choice,  much  less  unto  the  horrible  abuse  of  its  first  invention 
in  the  Papacy,  is  openly  evident.     And  we  may  learn,  that, — 

Obs.  III.  Ofttimes  it  is  better,  and  more  safe  for  the  saints  of  God, 
to  be  in  the  wilderness  among  the  beasts  of  the  field,  than  in  a  sava^-e 
world,  inflamed  by  the  devil  into  rage  and  persecution. 

Obs.  IV.  Though  the  world  may  prevail  to  drive  the  church  into 
the  wilderness,  to  the  ruin  of  all  public  profession  in  their  own  ap- 
prehension, yet  it  shall  be  there  preserved  unto  the  appointed  sea- 
son of  its  deliverance;  the  world  shall  never  have  the  victory  over  it. 

Obs.  V.  It  becomes  us  to  be  filled  with  thoughts  of  and  affections 
unto  spiritual  things,  to  labour  for  an  anticipation  of  glory,  that  we 
faint  not  in  the  consideration  of  the  evils  that  may  befall  us  on  the 
account  of  the  gospel 

Verses  39,  40. 

Kai  euro/  "ravrsj,  iJLapr\jpri&hrii  dia  rrj;  T/Vrrw^,  oiix  ixo/x/ffavro  rriv  I'za/y- 
yiXlar    toj  Qiou  <7npi  tj/j^uiv   XfiTrTov  r/  TrpoQ^.i-^a/Mhov,  'ha  /i'/j  X'^p'g  TjfiSiv 

TiKiKtl&Oiai. 

Ver,  39,  40. — And  these  all,  having  obtained  a  good 
report  through  faith,  received  not  the  promise;  God 
having  provided  some  better  thing  for  us,  that  they 
without  us  should  not  be  made  perfect. 

There  are,  in  this  close  of  the  apostle's  discourse,  which  is  an  ob- 
servation concerning  all  the  instances  of  the  faith  of  believers  under 
the  old  testament,  and  his  judgment  concerning  their  state,  four 
things  considerable:  1.  Who  they  are  of  whom  he  speaks;  and  that 
is,  "  All  these."  2.  TTAa^  Ae  a/^ows  and  ascribes  unto  them :  "They 
obtained  a  good  report  through  faith/*  3.  What  he  yet  denies  unto 
them;  which  is  the  receiving  of  the  promise:  "They  received  not 
the  promise."     4.  The  reason  of 'it;  whicii  is  God's  sovereign  disposal 


212  AN  EXPOSITION  OF  THE  [CHAP.  XL 

of  the  states,  times,  seasons,  and  privileges  of  the  church :  "  God 
having  provided,"  etc. 

There  is  not  any  passage  in  this  whole  epistle  that  gives  a  clearer 
and  more  determinate  sense  of  itself  than  this  doth,  if  the  design  and 
phraseology  of  the  apostle  be  attended  unto  with  any  diligence. 
But  because  some  have  made  it  their  business  to  bring  difficulties 
unto  it,  that  it  might  seem  to  comply  with  other  false  notions  of 
their  own,  they  must  in  our  passage  be  discarded  and  removed  out 
of  the  way. 

1.  The  persons  spoken  of  are,  "All  these."  "That  is,"  saith 
Schlichtingius,  "  all  these  last  spoken  of,  who  underwent 

tro,  Tccvrts.  ^^^^  hardships,  and  death  itself.  For  they  received 
not  any  such  promises  of  deliverance  as  those  did  before  mentioned, 
who  had  great  success  in  their  undertakings."  He  is  followed  in 
his  conjecture  (as  almost  constantly)  by  Grotius:  "  Others,"  saith 
he,  "  received  promises,  verse  33 ;  but  these  did  not,  who  could  not 
abide  peaceably  in  the  promised  land."  To  which  Hammond  adds, 
"  They  did  not  in  this  life  receive  the  promise  made  to  Abraham, 
had  no  deliverance  in  this  life  from  their  persecution." 

But,  under  favour,  there  cannot  be  a  more  fond  interpretation  of 
the  words,  nor  more  contrary  unto  the  design  of  the  apostle.  For, 
(1.)  Those  of  whom  he  speaks  in  this  close  of  his  discourse,  that 
"  they  obtained  a  good  report  through  faith,"  are  the  same  of  whom 
he  affirms  in  the  beginning  of  it,  verse  2,  that  "  by  faith  they  ob- 
tained a  good  report;" — that  is,  all  those  did  so  whom  at  the  begin- 
nincr  he  intended  to  enumerate;  and  all  those  did  so  whom  in  the 
close  he  had  spoken  of:  of  any  distinction  to  be  made  between 
them,  there  is  not  the  least  intimation.  (2.)  It  is  said  expressly 
of  Abraham,  Isaac,  and  Jacob,  that  "  they  received  not  the  pro- 
mises," verse  13,  as  well  as  of  those  now  mentioned.  (3.)  It  is  one 
thing  to  "  obtain  promises,"  sTayysXlag,  indefinitely,  promises  of  any 
sort,  as  some  are  said  to  do,  verse  33,  and  another  to  receive  r>]» 
iTayyiyJav,  that  signal  promise  which  was  made  unto  the  fathers. 
(4.)  Nothing  can  be  more  alien  from  the  design  of  the  apostle,  than 
to  ap})ly  the  promise  intended  unto  temporal  deliverance  and  free- 
dom from  suffering.  For  if  it  be  so,  God  did  not  "  provide  some 
better  thing  for  us,"  that  is,  the  Christian  church,  than  for  them; 
for  the  sufferings  of  Christians,  without  deliverance  from  their  per- 
secutions, have  been  a  thousand  times  more  than  those  of  the  Jewish 
church  under  Antiochus,  which  the  apostle  hath  respect  unto. 

Wherefore  the  "  all  these  "  intended,  are  all  those  who  have  been 
reckoned  up  and  instanced  in  from  the  beginning  of  the  world,  or 
the  giving  out  of  the  first  promise  concerning  the  Saviour  and 
Eedeemer  of  the  church,  with  the  destruction  of  the  works  of  the 
devil. 


VER.  39,  40.]  EPISTLE  TO  THE  HEBREWS,  213 

2.  Of  all  these  it  is  affirmed,  that  tliey  "  obtained  a  good  report 
through  faitli."  They  were  "  well  testified  unto."  They  .,  ., 
were  God's  martyrs,  and  he  was  theirs, — he  gave  witness  rishaTn;  -xla- 
unto  their  faith.  See  the  exposition  of  verse  2.  That  "*'*• 
they  were  all  of  them  so  testified  unto  upon  the  account  of  their 
faith,  we  need  no  other  testimony  but  this  of  the  apostle ;  yet  is 
tliere  no  doubt  but  that,  in  the  several  ages  of  the  church  wherein 
they  lived,  they  were  renowned  for  their  faith  and  the  fruits  of  it  in 
what  they  did  or  suffered.     And, — 

Ohs.  It  is  our  duty  also,  not  only  to  believe,  that  we  may  be 
justified  before  God,  but  so  to  eviilence  our  faith  by  the  fruits  of  it, 
as  that  we  may  obtain  a  good  report,  or  be  justified  before  men. 

8.  That  which  he  denies  concerning  them,  is  the  receiving  of  the 
promise:  "  Tliey  received  not  the  promise."  And  what  promise 
this  was  we  must  inquire. 

(1.)  It  is  affirmed  of  Abraham,  that  "  he  received  the  promise," 
verse  17.  And  that  promise  which  was  given,  which  was^ade 
unto  him,  is  declared  by  the  apostle  to  be  the  great  fundamental 
promise  of  the  gospel,  Heb.  vi.  13-18;  the  same  promise  which  is 
the  object  of  the  faith  of  the  church  in  all  ages.  Whereas,  there- 
fore, it  is  said  here  that  "  they  received  not  the  promise,"  the  pro- 
mise formally  considered,  as  a  promise,  must  in  tiie  first  place  be 
intended;  and  in  the  latter  it  is  considered  materially,  as  unto  the 
thing  itself  promised.  The  promise,  as  a  faithful  engagement  of 
future  good,  they  received;  but  tiie  good  thing  itself  was  not  in 
their  days  exhibited. 

(2.)  Some  say,  the  promise  here  intended  is  the  promise  of  eter- 
nal life.  Hereof,  th*  say,  believers  under  the  old  testament  bad 
no  promise;  none  made  unto  them,  none  believed  by  them.  So 
judgeth  Schlichtingius;  who  is  forsaken  herein  by  Grotius  and  his 
follower.  But  this  we  have  before  rejected,  and  the  folly  of  the 
imagination  hath  been  sufficiently  detected. 

(o.)  Others,  as  these  two  mentioned,  fix  on  such  an  account  of 
the  promise  as  I  would  not  say  I  cannot  understand,  but  that  I  am 
sure  enough  they  did  not  understand  themselves,  nor  what  they  in- 
tended; though  they  did  so  as  to  what  they  disallowed.  So  one  of 
them  explains,  or  rather  involves  himself,  on  verse  40,  after  he  had 
referred  this  promise  which  they  received  not  unto  deliverance 
from  their  persecutors:  "  God  having  determined  this  as  the  most 
congruous  time,  in  his  wisdom,  to  give  the  utmost  completion  to  all 
those  prophecies  and  promises,  to  send  the  Messiah  into  the  world, 
and,  as  a  consequent  of  his  resurrection  from  the  dead,  to  grant  us 
those  privileges  and  advantages  that  the  fathers  had  riot  enjoyed, — 
a  rest  after  long  persecution,  a  victory  over  all  opposers  of  Christ's 
church;  that  so  what  was  promised   unto  Abraham's  seed,   Gea 


214  AN  EX1>0SITI0N  OF  THE  [cHAP.  XI. 

xxii.  17,  that  "they  should  possess  the  gates  of  their  enemies/' 
being  but  imperfectly  fulfilled  to  the  fathers,  might  have  the  utmost 
completion  in  the  victory  and  flourishing  of  the  Christian  faith  over 
all  the  enemies  thereof." 

Besides  what  is  insinuated  about  the  effects  of  Christ's  mediation, 
or  consequent  of  his  resurrection, — which  whose  shop  it  comes  from 
we  well  know, — the  promise  here  intended  is  expounded  not  to  be 
the  promise  made  to  Abraham,  which  it  was,  but  that  made  to  his 
seed,  of  victory  over  all  their  enemies  in  this  world;  which,  as  it 
seems,  they  received  not,  because  it  was  not  completely  fulfilled 
towards  them,  but  is  to  be  so  unto  the  Christian  church  in  the  con- 
quest of  all  their  adversaries.  And  this  in  the  verse  foregoing  is 
called  a  deliverance  from  their  persecutors.  But  wiiatever  this  pro- 
mise be,  the  apostle  is  positive  that  they  did  not  receive  it,  but  that 
the  Chiistians  or  believers  in  Christ  in  those  days  had  received  it 
But  we  know,  that  not  only  then,  but  nearly  three  hundred  yesus 
after^Christians  were  more  exposed  to  persecutions  than  ever  the 
church  of  the  Jews  was;  and  so  did  less  receive  that  promise,  if  any 
such  there  were,  than  they.  Something  is  indeed  interposed  about 
the  coming  of  Christ,  further  to  cloud  the  business;  but  this  is  re- 
ferred only  unto  the  time  and  season  of  the  accomplishment  of  this 
promise,  not  unto  the  promise  itself  Wherefore  such  paraphrases 
are  suited  only  to  lead  the  mind  of  the  readers  from  a  due  consider- 
ation of  the  design  of  the  Holy  Ghost. 

(4.)  It  is  therefore  not  only  untrue  and  unsafe,  but  contrary  unto 
the  fundamental  principles  of  our  religion,  the  faith  of  Christians  in 
all  ages,  and  the  design  of  the  apostle  in  this  whole  epistle,  to  in- 
terpret this  promise  of  any  thing  but  that  of^he  coming  of  Christ 
in  the  flesh,  of  his  accomplishment  of  the  work  of  our  redemption, 
with  the  unspeakable  privileges  and  advantages  that  the  church  re- 
ceived thereby.  That  this  promise  was  made  unto  the  elders  from 
the  beginning  of  the  world;  that  it  was  not  actually  accomplished 
unto  them,  being  necessarily  confined  unto  one  season,  called 
"  the  fulness  of  time,"  only  they  had  by  faith  the  benefit  of  it  com- 
municated unto  them;  and  that  herein  lies  the  great  difference  of 
the  two  states  of  the  church,  that  under  the  old  testament,  and  that 
under  the  new,  with  the  prerogative  of  the  latter  above  the  former; 
are  such  sacred  truths,  that  without  an  acknowledgment  of  them, 
nothing  of  the  Old  Testament  or  the  New  can  be  rightly  under- 
stood. 

This,  then,  was  the  state  of  believers  under  the  old  testament,  as  it 
is  here  represented  unto  us  by  the  apostle :  They  had  the  promise  of 
the  exhibition  of  Christ,  the  Son  of  God,  in  the  flesh,  for  the  re- 
demption of  the  church.  This  promise  they  received,  saw  afar  off 
as  to  its  actual  accomplishment,  were  persuaded  of  the  truth  of  it, 


VER.  89,  40.]  EPISTLE  TO  THE  HEBREWS.  215 

and  embraced  it,  verse  13.  The  actual  accomplishment  of  it  they 
de>ired,  longed  for,  looked  after  and  expected,  Luke  x.  24;  inquir- 
ing diligently  into  the  grace  of  God  contained  therein,  1  Pet.  i. 
10,  11.  Hereby  they  enjoyed  the  benefits  of  it,  even  as  we.  Acts 
XV.  11.  Howbeit  they  received  it  not  as  unto  its  actual  accomjJish- 
ment  in  the  coming  of  Christ.  And  the  reason  hereof  the  apostle 
gives  in  the  next  verse. 

Ver.  40. — "  God  having  provided  some  better  thing  for  us,  that 
they  without  us  should  not  be  made  perfect."" 

Havingr  declared  the  victorious  faith  of  believers  under  the  old 
testament,  with  what  it  enabled  them  to  do  and  suffer,  and  given 
an  account  of  their  state  as  unto  the  actual  accomplishment  of  that 
promise  which  they  lived  on  and  trusted  unto,  in  this  last  verse  of 
this  chapter  he  compares  that  state  of  theirs  with  that  of  believers 
under  the  gospel,  giving  the  pre-eminence  unto  the  latter,  with  the 
reason  whence  so  it  was.     And  there  is  in  the  words, — 

].  The  reason  of  the  difference  that  was  between  the  two  states 
of  the  church;  and  this  was  God's  disposal  of  things  in  this  order: 
"  God  having  provided."  2.  The  difference  itself,  namely,  "  some 
better  thing"  that  was  so  provided  for  us.  3.  A  declaration  of 
that  better  thing,  in  a  negation  of  it  unto  them:  "  That  they  with- 
out us  should  not  be  made  perfect." 

In  the  exposition  of  these  words,  Schlichtingius  proceeds  on  sun- 
dry principles,  some  whereof  are  embraced  by  his  followers,  as  others 
of  them  are  rejected  by  them:  1.  That  the  promise  intended,  verse 
39,  is  the  promise  of  eternal  life.  2.  That  under  the  old  testament 
believers  had  no  such  promise,  whatever  hopes  or  conjectures  they 
might  have  of  it.  3.  That  both  they  and  we  at  death  do  cease  to 
be,  in  soul  and  body,  until  the  resurrection,  none  entering  before 
into  eternal  life.  4.  He  inquires  hereon  how  God  did  provide  some 
better  thing  for  us  than  for  them;  which  he  pursues  with  such  in- 
tricate curiosities  as  savour  more  of  the  wit  of  Crellius  than  his  own. 
But  the  whole  of  it  is  senseless  and  foolish.  For  if  when  any  one 
dies  he  is  nothing,  or  as  nothing,  so  as  that  unto  him  it  is  but  as 
one  moment  between  death  and  the  resurrection,  as  he  contends, 
the  state  of  all  as  unto  eternal  life  and  an  entrance  thereinto  is  ab- 
Bolutely  the  same,  nor  is  the  one  in  any  thing  better  than  the  other, 
although  they  should  die  thousands  of  years  one  before  another. 
But  as  ail  these  things  are  openly  false,  and  contrary  to  the  chief 
principles  of  Christian  religion,  so  they  are  utterly  remote  from  the 
mind  of  the  apostle,  as  we  shall  see  in  the  exposition  of  the  words. 

Those  of  the  church  of  Rome  do  hence  fancy  a  limbus,  a  subter- 
raneous receptacle  of  souls,  wherein  they  say  the  spirits  of  believers 
under  the  old  testament  were  detained  until  after  the  resuiroctioa 


21 G  AN  EXPOSITION  OF  THE  [CIIAP.  XI. 

of  Christ,  so  as  that  they  without  us  were  not  made  perfect.  But 
that  the  saints  departed  from  the  beginning  of  the  world  were  ex- 
cluded from  rest  and  refreshment  in  the  presence  of  God,  is  false 
and  contrary  unto  the  Scripture.  However,  the  apostle  treats  not 
here  at  all  about  the  difference  between  one  sort  of  men  and  another 
after  death,  but  of  that  which  was  between  them  who  lived  under 
the  old  testament  church-state  whilst  they  lived,  and  those  that 
live  under  and  enjoy  the  privileges  of  the  new ;  as  is  evident  in 
the  very  reading  of  the  epistle,  especially  of  the  seventh  chapter, 
and  is  expressly  declared  by  himself  in  the  next  chapter  to  this, 
verses  18-24,  as,  God  willing,  we  shall  see  on  the  place.    . 

These  open  corruptions  of  the  sense  of  the  words  being  rejected, 
we  may  be  the  more  brief  in  the  exposition  of  them. 

1.  The  first  thing  in  them  is  the  reason  of  the  difference  asserted. 

And  that  is,  God's  providing  things  in  this  order.  The 
ToZeiov^p,.  ^^,^j.j  properly  signifies  "foreseeing."  But  God's  pre- 
vision  IS  his  provision,  as  being  always  accompanied  with 
his  preordination:  his  foresight  Avith  his  decree.  For  " known  unto 
him  are  all  his  works  from  the  foundation  of  the  world,"  Acts  xv.  18, 
Now  this  provision  of  God  is  the  ohovo/iia  toj  irXripuifLaroi  ruv  xaipuv, 
Eph.  i.  10, — the  dispensation  or  ordering  of  the  state,  times,  and  sea- 
sons of  the  church,  and  the  revelation  of  himself  unto  it;  which  we 
have  opened  at  large  on  the  first  verse  of  the  epistle,  whereunto  the 
reader  is  referred.     And, — 

Obs.  I.  The  disposal  of  the  states  and  times  of  the  church,  as  unto 
the  communication  of  light,  grace,  and  privileges,  depends  merely 
on  the  sovereign  pleasure  and  will  of  God,  and  not  on  any  merit  or 
preparation  in  man. — The  coming  of  Christ  at  that  time  when  he 
came  was  as  little  deserved  by  the  men  of  the  age  wherein  he  came 
as  of  any  age  from  the  foundation  of  the  world. 

Obs.  II.  Though  God  gives  more  light  and  grace  unto  the  church 
in  one  season  than  in  another,  yet  in  every  season  he  gives  that  which 
is  sufficient  to  guide  believers  in  their  faith  and  obedience  unto  eter- 
nal life. 

Obs.  III.  It  is  the  duty  of  believers,  in  every  state  of  the  church, 
to  make  use  of  and  improve  the  spiritual  provision  that  God  hath 
made  for  them ;  always  remembering,  that  unto  whom  much  is  given, 
of  them  much  is  required. 

2.  That  which  God  hath  thus  provided  for  us, — that  is,  those  who 
in  all  ages  do  believe  in  Christ  as  exhibited  in  the  flesh,  according 

to  the  revelation  made  of  him  in  the  gospel, — is  called 

f-r-^"'      "something  better;"  that  is,  more  excellent,  a  state  above 

theirs,  or  all  that  was  granted  unto  them.     And  we  may  inquire,  (1.) 

What  these  "  better  things,"  or  this  "  better  thing"  is;  (2.)  How  with 

respect  thereunto  "  they  were  not  made  perfect  without  us." 


VER.  39,  40.]  EPISTLE  TO  THE  HEBREWS.  21 7 

(1.)  For  the  first,  I  suppose  it  ought  to  be  out  of  question  with 
all  Cluistians,  that  it  is  the  actual  exhihition  of  the  Son  of  God  in  the 
flesh,  the  coming  of  the  promised  Seed,  with  his  accomplishu)ent  of 
the  work  of  the  redemption  of  the  church,  and  all  the  privileges  of 
the  church,  in  light,  grace,  liberty,  spiritual  worship,  with  boldness 
in  an  access  unto  God,  that  ensued  thereon,  which  are  intended.  For 
were  not  these  the  things  which  they  received  not  under  the  old 
testament?  were  not  these  the  things  which  were  promised  from  the 
beginning;  which  were  expected,  longed  for,  and  desired  by  all  be 
lievers  of  old,  who  yet  saw  them  only  afar  off,  though  through  faith 
they  were  saved  by  virtue  of  them?  and  are  not  these  the  things 
whereby  the  church-state  of  the  gospel  was  perfected  and  consum- 
mated, the  things  alone  wherein  our  state  is  better  than  theirs?  For 
as  unto  outward  appearances  of  things,  they  had  more  glory,  and 
costly,  ceremonious  splendour  in  their  worship,  than  is  appointed  in 
the  Christian  church;  and  their  worldly  prosperity  was  lor  a  long 
season  very  great,  much  exceeding  any  thing  that  the  Christian 
church  dotli  enjoy.  To  deny,  therefore,  these  to  be  the  "  better 
things"  that  God  provided  for  us,  is  to  overthrow  the  faith  of  the 
old  testament  and  the  new. 

(2.)  We  may  inquire  how,  with  respect  hereunto,  it       "ha  /^n  x"- 
is  said  that  "  they  without  us  were  not  made  perfect. 
And  I  sa}'', — 

[1.]  "  Without  us,"  is  as  much  as  without  the  things  which  are 
actually  exhibited  unto  us,  the  things  provided  for  us,  and  our  par- 
ticipation of  them. 

[2.]  They  and  we,  though  distributed  by  divine  provision  into 
distinct  states,  yet  with  respect  unto  the  first  promise  and  the  reno- 
vation of  it  unto  Abraham,  are  but  one  church,  built  on  the  same 
foundation,  and  enlivened  by  the  same  Spirit  of  grace.  Wherefore, 
until  we  came  in  unto  this  church-state,  they  could  not  be  made 
perfect,  seeing  the  church-state  itself  was  not  so. 

[3.]  All  the  advantages  of  grace  and  mercy  which  they  received 
and  enjoyed,  it  was  by  virtue  of  those  better  things  which  were  ac- 
tually exhibited  unto  us,  applied  by  faith,  and  not  by  virtue  of  any 
thing  committed  unto  them  and  enjoyed  by  them.     Wherefore, — 

[i-.]  That  which  the  apostle  affirms  is,  that  they  were  never 
brought  unto,  they  never  attained,  that  perfect,  consummated  spiri- 
tual state  which  God  had  designed  and  prepared  for  his  church  in 
the  fulness  of  times,  and  which  they  foresaw  should  be  granted  unto 
others,  and  not  unto  themselves,  1  Pet.  i.  11,  12. 

[5.]  What  this  perfect,  consummated  state  of  the  church  is,  I  have 
so  fully  declared  in  the  exposition  of  the  seventh  chapter,  where  tlie 
apostle  doth  designedly  treat  of  it,  that  it  must  not  be  here  repeated; 
and  thereunto  I  refer  the  reader. 


pis     r,fj.u 


218  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

I  cannot  but  marvel  tliat  so  many  have  stumbled,  as  most  have 
done,  in  the  exposition  of  these  words,  and  involved  themselves  in 
difficulties  of  their  own  devising.  For  they  are  a  plain  epitome  of 
the  whole  doctrinal  part  of  the  epistle;  so  as  that  no  intelligent, 
judicious  persons  can  avoid  the  sense  which  they  tender,  unless  they 
divert  their  minds  from  the  whole  scope  and  design  of  the  apostle, 
fortified  with  all  circumstances  and  ends;  which  is  not  a  way  or 
means  to  assist  any  one  in  the  right  interpretation  of  the  Scripture. 
And  to  close  this  chapter,  we  may  observe, — 

Ohs.  IV.  God  measures  out  unto  all  his  people  their  portion  in 
service,  sufferings,  privileges,  and  rewards,  according  to  his  own  good 
pleasure. — And  therefore  the  apostle  shuts  up  this  discourse  of  the 
faith,  obedience,  sufferings,  and  successes  of  the  saints  under  the  old 
testament,  with  a  declaration  that  God  had  yet  provided  more  ex- 
cellent things  for  his  church  than  any  they  were  made  partakers  of 
All  he  doth  in  this  way  is  of  mere  grace  and  bounty;  and  therefore 
he  may  distribute  all  these  things  as  he  pleaseth. 

Obs.  V.  It  was  Christ  alone  who  was  to  give,  and  who  alone  could 
give,  perfection  or  consummation  unto  the  church, — He  was  in  all 
things  to  have  the  pre-eminence. 

Obs.  VI.  All  the  outward  glorious  worship  of  the  old  testament 
had  no  perfection  in  it;  and  so  no  glory  comparatively  unto  that 
which  is  brought  in  by  the  gospel,  2  Cor.  iii.  10. 

Obs.  VII.  All  perfection,  all  consummation,  is  in  Christ  alone. 
For  "in  him  dwelleth  all  the  fulness  of  the  Godhead  bodily;  and 
we  are  complete  in  him,  who  is  the  head  of  all  principality  and 
power." 

Mo'cijJ  rift  QsSj  bo^cc. 


CHAPTER  XIL 

This  chapter  contains  an  application  of  the  doctrine,  declared  and 
confirmed  in  the  foregoing  chapter,  unto  the  use  of  the  Hebrews. 
Doctrine  and  use  were  the  apostle's  method;  and  must,  at  least  vir- 
tually, be  theirs  also  who  regard  either  sense,  or  reason,  or  expe- 
rience, in  their  preaching.  It  would  be  an  uncouth  sermon  that 
should  be  without  doctrine  and  use. 

And  there  are  three  general  parts  of  the  chapter:  1.  A  pressing 
of  the  exhortation  in  hand  from  the  testimonies  before  insisted  on, 
with  new  additional  motives,  encouragements,  and  directions,  unto 
the  end  of  the  1 1th  verse.  2.  A  direction  unto  especial  duties,  neces- 
sary unto  a  due  compliance  with  the  general  exhortation,  and  sub- 
servient unto  its  complete   observance,  verses   1 2-1 7.     8.  A  new 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  219 

cogent  argument  unto  the  same  purpose,  taken  from  a  comparison 
between  the  two  states,  of  the  law  and  the  gospel,  with  their  ori- 
ginal, nature,  and  effects ;  unto  the  end  of  the  chapter. 

In  the  first  general  part,  or  enforcement  of  the  exhortation,  there 
are  four  things:  1.  The  deduction  of  it  from  the  foregoing  instances 
and  examples,  verse  1.  2.  The  confirmation  of  it  from  the  consider- 
ation of  Christ  himself,  and  his  sufferings,  verses  2,  3.  3.  The 
same  is  pressed  from  their  known  duty,  verse  4.  And,  4.  From 
the  nature  of  the  things  which  they  were  to  undergo  in  their  patient 
perseverance,  as  far  as  they  were  afEictive;  with  the  certain  advan- 
tages and  benefits  which  they  should  receive  by  them,  verses  5-11. 

Verse  1. 

Having  insisted  long  on  a  multitude  of  instances,  to  declare  and 
evidence  the  power  and  efficacy  of  faith  to  carry  and  safeguard  be- 
lievers through  all  duties  and  difficulties  that  they  may  be  called 
unto  in  the  way  of  their  profession,  he  proceeds  thereon  to  press  his 
exhortation  on  the  Hebrews  unto  a  patient  perseverance  in  the 
profession  of  the  gospel,  notwithstanding  all  the  sufferings  which 
they  might  meet  withal.  And  his  discourse  on  this  subject  is  ex- 
ceedingly pregnant  with  arguments  unto  this  purpose.  For  it  both 
declares  wdiat  hath  been  the  lot  of  true  believers  in  all  ages  from  the 
beginning,  which  none  ought  now  to  be  surprised  with,  or  think 
strange  of;  what  was  the  way  wdiereby  they  so  carried  it  as  to  please 
God ;  and  what  was  the  success  or  victory  which  they  obtained  in 
the  end :  all  which  were  powerful  motives  unto  them  for  the  diligent 
attendance  unto  and  discharge  of  their  present  duty. 

Ver.  1. — To/yapovv  xa!  fifisTg,  rosovrov  s^ovng  rrspixsi/j^svov  yijuv  v'lipos 
fiaprvpuv,  oyKOv  a<7rod'sfMnoi  'jrdvToc  xai  r^v  iU'Trspicrarov  afiapricv,  di'  b'^o/io- 
vrjg  rps^ufiiv  rhv  irpoKi'ifiivov  yj/mTv  dyuvoc 

ToiyxpoZu,  "  ideoque,"  "  quamobrem,"  "  igitur,"  "  proinde,"  '•  quoniam;"  Syr., 
"propter  hoc,"  "  for  this  cause;" — a  vehement  note  of  inference.  Toaovrou,  etc., 
"  we  also,  who  have  all  these  witnesses,  w  ho  compass  us  about  as  a  cloud." 
UspiKsipisvou.  Vulg.  Lat.,  "  impositam  nubem;"  Rhem.,  "a  cloud  put  upon 
us;" — that  is,  ivtKili/.ivov,  which  here  liath  no  place,  but  is  very  improper. 
'Oy/,ov  ci7ro6ef/,svoi  ■TTuvra.  Vulg.  Lat.,  "  deponentes  omne  pondus;"  Rhem., 
"laying  away  all  weight,"  for  "every  weight."  '■' Abjecto  omni  pondere," 
"  casting  away  every  weight."  Others,  "  deposito  omni  onere,"  "  laying  aside 
every  burden,"  a  weight  that  is  burdensome,  and  s(j  a  hinderance.  Syr.,  "  loosing 
ourselves  from  all  weight."  'EvTirepi7rciTov  xfiaprixv.  Vulg.  Lat,,  "  et  circum- 
stans  nos  peccatum;"  Rhem.,  "  and  the  sin  that  compasseth  us,''  "that  stands 
round  us."  Beza,  "  peccatum  ad  nos  circumcingendos  proclive:"  which  we  ren- 
der,"  the  sin  that  doth  so  easily  beset  us;"  that  is,  to  oppose  and  hinder  us  in  our 
progress,  which  is  to  beset  us.  Syr.,  "  the  sin  which  at  all  times  is  ready  for 
us;"  that  is,  to  act  itself  in  us  or  against  us.  Erasmus,  "  tenaciter  inhoerens 
peccatum,"  "the  sin  that  doth  so  tenaciously  inhere  or  cleave  to  us;"  perhaps  to 
the  sense  of  the  place,  though  it  mistakes  the  precise  signification  of  the  word. 


220  AN  EXPOSITION  OF  THE  [CHAP  XII. 

Smiil.,  "peccato  facile  noxio,"  "  the  sin  that  doth  so  easily  hurt  us;"  to  comply 
V,  ith  the  exposition  of  the  words  which  he  embraceth.  The  mind  of  the  Holy 
Ghost  in  this  expression  we  must  further  inquire  into. 

Tpix^i/jciv  Tov  vpoKiifisuov  iif^lu  dyZiva,.  Vulij.  Lat.,  "  curramus  ad  proposi- 
tum  nobis  eertamen ;"  Rhem.,  "  let  us  run  to  the  fight  that  is  proposed  unto 
us."  But  oiyuv  is  not  properly  a  fight;  and  the  interposing  of  the  preposition 
ad,  "  to,"'  corrupts  the  sense:  though  the  Syriac  retaining  the  Greek  word  seems  to 
own  it,  >*3"'*'*?,  "  leagona."  "  to  the  race,"  course.  But  we  are  to  run  the  race, 
not  run  to  it.  ' kyuuct,  "stadium,"  "  the  race;"  "eertamen,"  the  contest  in  the 
race  or  course. 

Ver.  1. — Wherefore  seeing  we  also  are  compassed  about 
with  so  great  a  cloud  of  witnesses,  let  us  lay  aside 
\cast  awaif\  every  weight  \_or  burden],  and  the  sin  that 
doth  so  easily  beset  \us\,  and  let  us  run  with  patience 
the  race  that  is  set  before  us. 

Some  things  may  be  observed  concerning  these  words,  as  unto 
the  manner  of  speech  used  in  them;  as,  ]  The  whole  of  it  is 
figurative,  consisting  in  sundry  metaphors,  drawn  out  of  that  which 
is  the  principal,  namely,  the  comparison  of  our  patient  abiding  in 
the  profession  of  the  gospel  unto  running  or  contending  in  a  race 
for  a  prize.  2.  That  the  allusions  being  plain  and  familiar,  as  we 
shall  see,  they  convey  a  great  light  unto  the  understanding,  and 
have  a  great  efficacy  upon  the  affections.  8.  It  being  so,  the  expo- 
sition of  the  words  is  not  so  much  to  be  taken  from  the  precise  sig- 
nification of  them,  as  from  the  matter  plainly  intended  in  them. 
4.  The  structure  of  tlie  words  is  pathetical,  beconung  an  exhortation 
of  so  great  importance. 

There  is  in  the  words  themselves,  1.  A  note  of  inference  from  the 
preceding  dificourse,  intimating  the  influence  which  it  hath  into  what 
follows:  "Wherefore;" — 'Seeing  it  is  thus  with  us  in  respect  unto 
them  who  went  before  us,  whose  faith  is  recorded  for  our  use  and 
example.'  2.  An  exhortation  unto  patient  perseverance  in  the  pro- 
fession of  the  gospel,  notwithstanding  all  difficulties  and  oppositions; 
metaphorically  expressed  by  "running  with  patience  the  race  that 
is  set  before  us."  3.  A  motive  and  encouragement  thereunto, 
taken  from  our  present  state  with  respect  unto  them  who  went  be- 
fore us  in  the  profession  of  the  faith,  and  whose  example  we  are 
obliged  to  follow:  "Seeing  we  also  are  compassed  with  so  great  a 
cloud  of  witnesses."  4.  A  declaration  of  something  necessary  unto 
a  compliance  with  this  exhortation,  and  the  duty  required  in  us; 
which  is,  to  "cast  off  every  weight,  and  the  sin  that  doth  so  easily 
beset  us." 

I  shall  open  the  words  in  the  order  wherein  they  lie  in  the  text 

1.  The  first  thing  expressed,  is  the  motive  and  encouragement 
given  unto  our  diligence  in  the  duty  exhorted  unto:  "  Seeing  we 


VEIL  1.]  EPISTLE  TO  THE  HEBREWS.  221 

also  are  compassed  about  with  so  great  a  cloud  of  witnesses/'     '  We 
haviug  so  great  a  cloud  of  witnesses  placed  about  us.' 

(1.)  The jyersons  spoken  of  are  "we,"  "we  also,"  or  "even  we." 
The  apostle  joins  himself  with  these  Hebrews,  not  only 
the  better  to  insinuate  the  exhortation  into  their  minds,  "' "'"'"' 
by  engaging  himself  with  them,  but  also  to  intimate  that  the 
greatest  and  strongest  of  believers  stand  in  need  of  this  encourage- 
ment. For  it  is  a  provision  that  God  hath  made  for  our  benefit, 
and  that  such  as  is  useful  unto  us  and  needful  for  us.  Wherefore 
this  expression,  "even  we,"  compriseth  all  believers  that  were  then 
in  the  world,  or  shall  be  so  to  the  end  of  it. 

(2.)  Tiiat  which  is  proposed  unto  us  is,  [1.]  Tiiat  we  have  "  wit- 
nesses." [2.]  That  we  have  a  "  cloud  "  of  them.  [3.]  That  they 
are  placed  "  about "  us,  or  we  are  "  compassed  "  with  them.  These 
witnesses  are  all  the  saints  of  the  old  testament  whose  faith  is  re- 
corded in  the  Scripture;  both  those  mentioned  by  name  by  the 
apostle,  and  all  others  who  in  general  are  testified  unto.  And  how 
these  are  said  to  be  witnesses,  with  respect  unto  us,  must  be  in- 
quired into. 

[1.]  Witnesses  are  of  two  sorts:  1st.  Such  as  behold  the  doing  of 
any  thing,  and  give  their  testimony  unto  it  when  it  is  done.  "Idli/. 
Such  as  testify  unto  any  tiling,  that  it  ought  to  be  done;  or  unto 
any  truth  that  it  is  so,  whereby  men  may  be  engaged  unto  what  it 
directs  unto. 

If  the  sense  of  the  word  be  to  be  regulated  by  the  metaphorical  ex- 
pression of  the  duty  exhorted  unto,  namely,  running  in  a  race,  then 
the  witnesses  intended  are  of  the  first  sort.  For  at  the  striving  and 
contest  in  those  public  games  which  are  alluded  unto,  there  were 
multitudes,  clouds  of  i^pectators,  that  looked  on  to  encourage  those 
that  contended  by  their  applauses,  and  to  testify  of  their  successes. 

So  is  it  with  us  in  our  patient  perseverance;  all  the  saints  of  the 
old  testament  do  as  it  were  stand  looking  on  us  in  our  striving,  en- 
couraging us  unto  our  duty,  and  ready  to  testify  unto  our  success 
with  their  applauses.  They  are  all  placed  about  us  unto  this  end ; 
W8  are  "compassed"  with  them.  And  they  are  so  in  the  Scripture; 
wherein  they,  being  dead,  yet  see,  and  speak,  and  bear  testimony. 
The  Scripture  hath  encompassed  us  with  them;  so  that  when  we 
are  in  our  trials,  which  way  soever  we  look  in  it,  we  may  behold  the 
face  of  some  or  other  of  these  worthies  looking  on  us,  and  encourasf- 
ing  of  us.  So  the  apostle  chargeth  Timothy  with  his  duty,  not 
only  "before  God,  and  the  Lord  Jesus  Christ,"  unto  whom  he  was 
to  give  his  account,  but  "before  the  elect  angels"  also,  who  were  to 
be  witnesses  of  what  he  did  therein,  1  Tim.  v.  21.  And  it  is  not 
unuseful  for  us,  in  all  our  trials  for  the  profession  of  the  faith,  to 
consider  that  the  eyes  as  it  were  of  all  that  have  go^ie  before  us  in 


222  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

the  same,  or  the  hke,  or  greater  trials,  are  upon  us,  to  bear  witness 
how  we  acquit  ourselves. 

But  the  intention  of  the  apostle  may  be  better  taken  from  his 
general  scope,  which  requireth  that  the  witnesses  be  of  the  second 
sort,  namely,  such  as  testify  unto  what  is  to  be  done,  and  the 
grounils  of  trutli  whereon  It  ouglit  to  be  done.  For  he  intends 
especially  tlie  persons  whom  he  had  before  enumerated:  and  that 
which  tliey  r.estily  unto  is  tliis,  that  faith  will  carry  believers  safely 
through  all  {\v\t  they  may  be  called  to  do  or  suffer  in  the  profession 
of  the  gos|w  I;  which  even  we,  therefore,  ought  with  all  patience  to 
abide  in.  Tiiey  all  jointly  testify  unto  these  things: — that  it  is  best 
for  us  to  believe  and  obey  God,  whatever  may  befall  us  in  our  so 
doing;  that  faith,  where  it  is  true  and  sincere,  will  engage  those  in 
whom  it  is  to  venture  on  the  greatest  hazards,  dangers,  and  miseries 
in  the  world,  ratlier  than  to  forego  their  profession;  and  that  it  will 
eafely  carry  us  througli  them  all.  Those  that  testify  these  tilings 
are  important  witnesses  in  this  cause.  For  when,  upon  the  ap- 
proaches of  danger  and  trouble,  it  may  be  death  itself,  we  are 
brought  to  contest  things  in  our  own  minds,  and  to  dispute  what  is 
best  for  us  to  do, — wherein  Satan  will  not  be  wanting  to  increase 
our  fears  and  disorders  by  his  fiery  darts, — it  cannot  but  be  an  un- 
speakable advantage  and  encouragement  to  have  all  these  holy  and 
blessed  persons  stand  about  us,  testifying  unto  the  folly  of  our  fears, 
the  falseness  of  all  the  suggestions  of  unbelief,  and  the  fraud  of 
Satan''s  temptations;  as  also  unto  the  excellency  of  the  duties 
whereunto  we  are  called,  and  the  certainty  of  our  success  in  them 
through  believing. 

And  in  this  sense  do  I  take  the  witnesses  here  intended,  both  be- 
cause of  the  scope  of  the  place,  and  that  we  know  by  experience  of 
what  use  this  kind  of  testimony  is.  But  if  any  think  better  of  the 
former  sense,  I  shall  not  oppose  it.  For  in  the  whole  verse  the 
apostle  doth,  as  it  were,  represent  believers  in  their  profession  as 
striving  for  victory  as  upon  a  theatre.  Christ  sits  at  the  head  or 
end  of  it,  as  the  great  agonothetes,  the  judge  and  rewarder  of  those 
that  strive  lawfully,  and  acquit  themselves  by  perseverance  unto  the 
end.  All  the  saints  departed  divinely  testified  unto  stand  and  sit 
on  every  side,  looking  on,  and  encouraging  us  in  our  course;  which 
was  wont  to  be  a  mighty  provocation  unto  men  to  put  forth  the 
utmost  of  their  strength  in  their  public  contests  for  victory.  Both 
these  senses  are  consistent. 

[2.]  Of  these  witnesses  there  is  said  to  be  a  "cloud;"  and  that 

not  positively  only,  but  a  great  cloud, — "  so  great  a 

cloud.       A  cloud  in  Hebrew  is  called  ■^V ;  that  is,  "  a 

thing  thick,  perplexed,  or  condensed."     And  Aristotle  says,  To  viOos 

vd^og  dT//,uid-g  avvicrf-a/j./j^vm,  De  Mundo,  cap.   iv.; — "A  cloud  is  a 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  223 

thick  conglomeration  of  humid  vapours."  So  God  compares  the 
sins  of  his  people  unto  "a  cloud,"  and  "a  thick  cloud,"  because  of 
their  multitude,  the  vapour  of  them  being  condensed  like  a  cloud, 
Isa.  xliv.  22.  And  in  all  authors,  a  thick  body  of  men,  or  soldiers 
compacted  together,  is  usually  called  a  cloud  of  them.  So  Horn. 
Iliad.  4,  "A/ia  ds  v'sfo;  siTiro  -tts^Si/, — "  With  him  followed  a  cloud  of 
foot-men,"  So  Livy,  "Peiitum  equitumque  nubes;" — "a  cloud  of 
horse  and  foot."  Wherefore,  "so  great  a  cloud,"  is  a  metaphorical 
expression  for  'so  great  a  number:'  'so  great  a  multitude  at  once 
appearing  together  to  witness  in  this  cause.'  And  he  doth  at  once 
in  this  word  represent  unto  us  the  force  of  his  preceding  discourse, 
wherein  he  had  called  out  many  of  his  witnesses  by  name,  and  then 
made  a  conglomeration  or  gathering  of  them  into  one  body,  like  a 
great  cloud,  chap.  xi.  32-35,  etc. 

[3.]  '  This  cloud,'  saith  he,  '  we  are  "  encompassed  with," — it  is 
placed  about  us;'  where  and  how  is  not  expressed.  But 
it  is  placed  in  the  Scripture,  wherein  it  is  set  round  ,  pv'*«'/*«'»» 
about  us  to  behold.  For  what  is  done  in  the  Scripture 
for  our  use,  is  immediately  done  unto  us;  and  what  is  spoken  in  it, 
is  spoken  unto  us.  So  verse  5,  those  words  in  the  Book  of  Proverbs, 
"  My  son,  despise  not  thou  the  chastening  of  the  Lord,"  he  affirms 
to  be  an  exhortation  spoken  unto  us.  And  the  recording  of  those 
witnesses  in  the  Scripture  is  the  actual  compassing  of  us  with  them. 
For  our  life  and  our  walk  being  in  the  Scripture,  that  which  is  placed 
therein  for  our  use,  we  are  compassed  withal. 

And  there  is  a  great  emphasis  in  the  expression.  For  when  a  great 
multitude  do  encompass  men,  in  any  cause,  drawing  about  them, 
and  near  unto  them,  to  give  them  encouragement,  they  cannot  but 
greatly  countenance  and  further  them  in  their  way.  So  doth  this 
cloud  of  witnesses  them  that  do  believe. 

And  as  to  our  own  instruction,  we  may  hence  observe, — 

Obs.  I.  In  all  Scripture  examples  we  are  diligently  to  consider  our 
own  concernment  in  them,  and  what  we  are  instructed  by  them. — 
This  inference  the  apostle  makes  from  the  collection  he  had  made 
of  them :  "  Even  we  also." 

Ohs.  II.  God  hath  not  only  made  provision,  but  plentiful  provi- 
sion, in  the  Scripture  for  the  strengthening  of  our  faith  and  our  en- 
couragement unto  duty:   "  A  cloud  of  witnesses." 

Obs.  III.  It  is  an  honour  that  God  puts  on  his  saints  departed, 
especially  such  as  suffered  and  died  for  the  truth,  that  even  after 
their  death  they  shall  be  witnesses  unto  faith  and  obedience  in  all 
generations. — They  continue,  in  a  sense,  still  to  be  martyrs.  The 
faithful  collection  of  their  sufferings,  and  of  the  testimony  they  gave 
therein  unto  the  gospel,  hath  been  of  singular  use  in  the  church. 
So  hath  the  Book  of  Martyrs  been  among  ourselves,  though  now 

VOL,.    XVI.— 15 


224  AN  EXPOSITION  OF  THE  [chap.  xir. 

it  lie  despised  by  such  as  never  intend  to  follow  the  examples  con- 
tained in  it. 

Ohs.  IV  To  faint  in  our  profession  whilst  we  are  encompassed 
with  such  a  cloud  of  witnesses,  is  a  great  aggravation  of  our  sin. — 
These  things  are  proposed  unto  us  that  we  faint  not. 

2.  The  second  thing  in  the  words  is  the  prescription  of  the  means 
whicli  we  must  use,  that  we  may  discharge  the  duty  we  are  exhorted 
unto.  And  this  is,  that  we  "  east  off  every  weight,  and  the  sin  that 
doth  so  easily  beset  us." 

There  is  no  doubt  but  that,  in  the  exposition  of  these  words,  re- 
spect is  to  be  had  unto  the  metaphor  whereby  the  apostle  express- 
eth  the  duty  exhorted  unto;  namely,  that  we  should  "run  with 
patience  the  race  that  is  set  before  us."  Those  who  were  to  run  in 
a  race  did  always  free  themselves  from  all  those  things  which  might 
hiuder  them  therein.  And  they  were  of  two  sorts:  (1.)  Such  as  were 
a  weight  or  burden  upon  them;  any  thing  that  was  heavy,  which 
men  cannot  run  withal.  (2.)  Such  as  might  entangle  them  in  their 
passage;  as  long  clothing,  which  cleaving  unto  them,  would  be  their 
continual  hinderance  in  every  step  they  should  take.  In  compli- 
ance with  this  similitude,  the  apostle  enjoins  our  duty  under  these 
two  expressions,  of  laying  aside,  (1.)  "  Every  weight;"  and,  (2.)  "  The 
sin  that  doth  so  easily  beset  us:"  and  what  he  intends  in  particular 
we  must  inquire,  both  as.  to  the  manner  of  laying  aside,  and  then  as 
to  the  things  themselves. 

(1.)  The  manner  of  the  performance  of  this  duty  is  expressed  by 
"  laying  aside,"  or'  as  others  render  the  word,  "  casting 
xo  i/itvoi.  Q^y^^yj'  'A';ror/^?j,«./  is  once  used  in  the  New  Testament 
with  respect  unto  things  natural:  Acts  vii.  58,  "  The  witnesses  aorf- 
^svTo  t6c  i/jjdrta  auruv," — "  laid  down"  (that  is,  "  put  off,"  and  laid 
down)  "their  clothes:"  which  gives  light  unto  the  metaphor.  In 
all  other  places  it  is  used  with  respect  unto  vicious  habits,  or  causes 
of  sin,  which  we  are  to  part  with,  to  cast  away,  as  hinderances  in  our 
way  and  work.  So  Eph.  iv.  22,  25;  Col.  iii.  8;  James  i.  21 ;  1  Pet. 
ii.  1.  It  is  the  word  wherewith  our  duty  with  respect  unto  all  vicious 
habits  of  mind,  especially  such  as  are  effectual  hinderances  in  our 
Christian  course,  is  expressed.  For  in  every  place  where  it  is  used  it 
doth  not  absolutely  respect  things  themselves  to  be  laid  aside,  but  as 
they  are  obstructions  of  our  faith  and  obedience;  as  the  apostle  doth 
here,  as  we  shall  further  see  immediately.  Naturally  such  things  are 
signified  as  are  in  us,  on  us,  and  do  cleave  unto  us;  as  are  great  hin- 
derances in  our  Christian  race.  Let  no  man  be  confident  in  himself. 
He  hath  nothing  of  his  own,  but  what  will  obstruct  him  iii  his  way 
of  holy  obedience.  Unless  these  things  are  depnsed,  laid  aside,  cast 
away,  we  cannot  run  the  race  with  success  whereunto  we  are  called. 
How  this  is  to  be  done,  shall  be  afterwards  declared. 


VER.  1.]  »  EPISTLE  TO  THE  HEBREWS.  225 

(2.)  The  words  wherein  the  things  themselves  to  he  laid  aside  are 
expressed  being  metaphorical,  and  not  used  anywhere  else  in  the 
Scripture  unto  the  same  purpose,  occasion  hath  been  taken  for  vari 
ous  conjectures  about  their  sense  and  precise  intendment.  Especi 
ally  the  last  word,  iyji^ipiaraTog,  being  used  but  this  once  in  the  New 
Testament,  and  scarce,  if  at  all,  in  any  other  author,  hath  given  ad 
vantage  unto  many  to  try  their  critical  skill  to  the  utmost.  I  shall 
not  concern  myself  in  any  of  them,  to  approve  or  refute  them.  Those 
which  are  agreeable  unto  the  analogy  of  faith  may  be  received  as 
any  shall  see  reason.  This  I  know,  that  the  true  exposition  of  those 
words,  or  the  application  of  them  unto  the  purpose  intended,  is  to 
be  taken  from  other  Scripture  rules,  given  in  the  same  case  and  unto 
the  same  end,  with  the  experience  of  them  who  have  been  exercised 
with  trials  for  the  profession  of  the  gospel.  These  I  shall  attend 
unto  alone  in  the  interpretation  of  them ;  which  will  give  us  a  sense 
no  way  inconsistent  with  the  precise  signification  of  the  words  them- 
selves, which  is  all  that  is  necessary. 

[1.]  That  which  we  are  first  to  lay  aside,  is  "  every  weight."  The 
expression  will  scarce  allow  that  this  should  be  confined  ^ 
unto  any  one  thmg,  or  things  or  any  one  kind.  JNo 
more  seems  to  be  intended,  but  that  we  part  with  every  thing,  of 
what  kind  soever  it  be,  which  would  hinder  us  in  our  race.  And  so 
it  is  of  the  same  importance  with  the  great  command  of  self-denial, 
which  our.  Saviour  Gjives  in  such  strict  charire  to  all  who  take  on 
them  the  profession  of  the  gospel,  as  that  without  which  they  would 
not  persevere  therein,  Matt.  xvi.  24,  25.  We  may  have  the  cross 
laid  upon  us,  whether  we  will  or  no,  but  we  cannot  take  it  up,  so  aa 
to  follow  Christ,  unless  we  first  deny  ourselves.  And  to  deny  our- 
selves herein,  or  to  this  purpose  of  taking  up  the  cross,  is  to  take  ofi 
our  minds  from  the  esteem  and  value  of  all  things  that  would  hinder 
us  in  our  evangelical  progress.  This  is  to  "  lay  aside  every  weight" 
in  a  metaphorical  expression,  with  respect  unto  our  obedience  as  a 
race.  And  as  this  sense  is  coincident  with  that  great  gospel-rule 
given  us  in  the  same  case,  so  it  is  suited  unto  the  experience  of  them 
that  are  callSd  to  suffer.  They  find  that  the  first  thing  which  they 
have  to  do,  is  universally  to  deny  themselves;  which  if  they  can 
attain  unto,  they  are  freed  from  every  weight,  and  are  expedite  iu 
their  course.     And  this  exposition  we  may  abide  in. 

But  because  there  is  another  great  gospel  rule  in  the  same  case, 
which  restrains  this  self-denial  unto  one  sort  of  things,  which  the 
word  seems  to  point  unto,  and  which  falls  in  also  with  experience, 
it  may  have  here  an  especial  regard.  And  this  rule  we  may  learn 
from  the  words  of  our  Saviour  also,  Matt.  xix.  23,  24,  "  Jesus  said 
unto  his  disciples,  Vtrily  I  say  unto  you.  That  a  rich  man  shall  liardly 
enter  into  the  kingdom  of  heaven.     And  again  I  say  unto  you,  It  is 


226  AN  EXPOSITION  OF  THE    -  [CHAP.  XIL 

easier  for  a  camel  to  go  through  the  eye  of  a  needle,  than  for  a  rich 
man  to  enter  into  the  kingdom  of  God."  Nothing  but  the  exceed- 
ing greatness  of  the  power  of  God  and  his  grace  can  carry  a  rich 
man  safely,  in  a  time  of  suffering,  unto  heaven  and  glory.  And  it 
is  confirmed  by  the  apostle,  1  Tim.  vi.  9,  10,  "  But  they  that  will  be 
rich  fall  into  temptation,  and  a  snare,  and  into  many  foolish  and 
hurtful  lusts,  which  drown  men  in  destruction  and  perdition,''  etc. 
The  riches  of  this  world,  and  the  love  of  them,  are  a  peculiar  ob- 
struction imto  constancy  in  the  profession  of  the  gospel,  on  many 
accounts.  These,  therefore,  seem  to  be  a  burden,  hindering  us  in 
our  race  in  an  especial  manner. 

And  these  things  are  called  a  "  weight,"  not  from  their  own  na- 
tm-e,  for  they  are  light  as  vanity,  but  from  the  consequent  of  our 
setting  our  hearts  and  affections  upon  them.  When  we  so  embrace 
them,  so  adhere  unto  them,  as  to  take  them  into  our  minds  and 
affections,  they  are  a  weight  wherewith  no  man  is  able  to  run  a 
Christian  race.  If  when  we  are  called  to  sufferings,  the  love  of  this 
world,  and  the  things  of  it,  with  our  lives  in  the  enjoyment  of  them, 
be  prevalent  in  us,  we  shall  find  them  such  a  weight  upon  us  as  will 
utterly  disenable  us  unto  our  duty.  A  man  may  burden  himself 
with  feathers  or  chaff,  as  well  as  with  things  in  themselves  more 
ponderous. 

That  which  remains  imto  the  exposition  of  these  words,  is,  how 
this  weight  should  be  laid  aside;  which  although  it  be  the  principal 
thing  to  be  regarded,  yet  is  it  wholly  overseen  by  expositors,  as  most 
things  practical  are. 

Suppose  the  weight  to  be  laid  aside  to  be  the  good  things  of  this 
life,  with  the  engagement  of  our  affections  unto  them;  then  unto 
this  laying  them  aside, — 

1st.  It  is  not  ordinarily  required  that  we  should  absolutely  part 
with  them,  and  forego  our  lawful  possession  of  them :  I  say,  it  is  not 
so  ordinarily.  But  there  have  been,  and  may  be  seasons,  wherein 
that  direction  of  our' Saviour  unto  the  young  man,  "  Go  sell  what 
thou  hast,  and  give  to  the  poor,  and  follow  me,"  must  take  place. 
So  many  in  the  primitive  times  sold  their  possessions,  distribut- 
ing what  they  had  to  the  poor,  Acts  iv.  And  that  example  may  be 
obliging,  where  there  is  a  coincidence  of  great  persecution  in  any 
one  nation,  and  great  opportunities  of  propagating  the  gospel  else- 
where, as  the  case  then  was.  But  ordinarily  this  is  not  required  oi 
us.  Yea,  there  are  times  wherein  some  men's  enjoyments  and  pos- 
session of  riches  may  be  no  hinderance  unto  themselves,  and  of  great 
use  unto  the  whole  church,  by  their  contributions  unto  its  relief; 
which  are  frequently  directed  by  the  apostles.  And  in  the  discharge 
of  this  duty  will  lie  a  decretory  determination  of  the  sincerity  of 
theii  faith  and  profession. 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  227 

Idly.  This  laying  them  aside  includes  a  willingness,  a  readiness, 
a  resolution,  to  part  with  them  cheerfully  for  the  sake  of  Christ  and 
the  gospel,  if  called  thereunto.  So  was  it  with  them  that  "  took 
joyfully  the  spoiling  of  their  goods."  When  this  resolution  is  pre- 
valent in  the  mind,  the  soul  will  be  much  eased  of  that  weight  of 
those  things  which  would  hinder  it  in  its  race.  But  whilst  our  hearts 
cleave  unto  them  with  an  undue  valuation,  whilst  we  cannot  attain 
unto  a  cheerful  willingness  to  have  them  taken  from  us,  or  to  be 
taken  ourselves  from  them,  for  the  sake  of  the  gospel,  they  will  be 
an  intolerable  burden  unto  us  in  our  course.  For  hence  will  the 
miml  dispute  every  dangerous  duty,  hearken  to  every  sinful  contriv- 
ance for  safety,  be  surprise^l  out  of  its  own  power  by  every  appear- 
ing danger,  and  be  discomposed  in  its  frame  on  all  occasions.  Such 
a  burden  can  no  man  carry  in  a  race. 

Zdly.  Sedulous  and  daily  mortification  of  our  hearts  and  affec- 
tions, with  respect  unto  all  things  of  this  nature,  is  that  which  is 
principally  prescribed  unto  us  in  this  command  of  laying  them 
aside  as  a  weight.  This  will  take  out  of  them  whatever  is  really 
burdensome  unto  us.  Mortification  is  tiie  dissolution  of  the  conjunc- 
tion or  league  that  is  between  our  affections  and  earthly  things,  which 
alone  gives  them  their  weight  and  cumbrance.  See  Col.  iii.  1-5 
Where  this  grace  and  duty  are  in  their  due  exercise,  these  things 
cannot  influence  the  mind  into  any  disorder,  nor  make  it  unready 
for  its  race,  or  unwieldy  or  inexpedite  in  it.  This  is  that  whicli  is 
enjoined  us  in  this  expression;  and  therefore,  to  declare  the  whole 
of  the  duty  required  of  us,  it  were  necessary  the  nature  of  mortifica- 
tion in  general,  with  its  causes,  means,  and  effects,  should  be  opened ; 
which  because  I  have  done  elsewhere  at  large,  I  shall  here  omit.^ 

4:thly.  There  is  required  hereunto  continual  observation  of  ivhat 
difficulties  and  hinderances  these  things  are  apt  to  cast  on  our  minds, 
either  in  our  general  course,  or  with  respect  unto  particular  duties. 
They  operate  on  our  minds  by  love,  fear,  care,  delight,  contrivances, 
with  a  multitude  of  perplexing  thoughts  about  them.  Unless  we 
continually  watch  against  all  these  ways  of  engaging  our  minds,  to 
obviate  their  insinuations,  we  shall  find  them  a  weight  and  burden 
in  all  parts  of  our  race. 

These  are  some  of  the  ways  and  means  whereby  those  who  engage 
their  hearts  unto  a  constant,  patient  perseverance  in  the  profession 
of  the  gospel,  may  so  far  lay  aside  the  weight  of  earthly  things,  and 
disentangle  their  affections  from  them,  as  that  they  may  comfortably 
pass  on,  and  go  through  with  their  engagement. 

And  the  days  wherein  we  live  will  give  us  a  better  understanding 
of  the  duty  here  prescribed  unto  us,  than  any  we  are  likely  to  learn 

'  See  vol.  vi.  of  ihe  author's  miscellaneous  works. — Ed. 


228  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

from  the  conjectures  of  men  at  ease  about  the  precise  signification 
of  this  or  that  word,  which,  being  metaphorically  used,  is  capable 
of  various  applications.  But  the  world  is  at  present  filled  with  fears, 
dangers,  and  persecutions,  for  the  gospel.  Those  who  Avill  live  godly 
in  Christ  Jesus  must  expect  persecution.  Loss  of  goods,  estates, 
liberties,  lives,  are  continually  bi  fore  them.  They,  and  no  others, 
know  how  far  the  minds  of  believt  rs  are  solicited  with  these  things, 
what  impressions  they  make  on  thein,  and  what  encumbrance  they 
design  to  be,  and  in  some  measure  are,  unto  them  in  their  progress; 
and  they  alone  understand  what  it  is  to  lay  aside  the  weight  of  them, 
iu  the  exercise  of  the  graces  and  duties  before  mentioned.  Faith, 
prayer,  mortification,  a  high  valuation  of  things  invisible  and  eternal, 
a  continual  preference  of  them  unto  all  things  present  and  seeu,  are 
enjoined  in  this  word,  of  "  laying  aside  every  weight." 

[2.]  The  second  thing  to  be  laid  aside,  is  "  the  sin  that  doth  so 

Tw  ccfjittf-  easily  beset  us."  I  intimated  before,  that  by  reason  this 
rial)  iivip'tffTa-  -word  is  nowhcro  else  used  in  the  whole  Scripture,  many 
*''"■  ha^  c  multiplied  their  conjectures  concerning  the  mean- 

ing of  it.  I  shall,  without  any  great  examination  of  them,  make 
that  inquiry  into  the  mind  of  the  Holy  Ghost  herein  which  God  shall 
direct  and  enable  unto. 

\st.  The  great  variety  of  translations  in  rendering  the  word  make 
it  apparent  that  no  determinate  sense  could  be  gathered  from  its 
precise  signification.  For  otherwise,  both  in  its  original  and  its 
double  composition,  the  words  themselves  are  ordinary,  and  of  com- 
mon use.  See  the  various  translations  before  mentioned,  whereunto 
many  others  may  be  added,  scarce  two  agreeing  in  the  same  words. 

'2,dly.  We  may  be  satisfied  that  no  bare  consideration  of  the  word, 
either  as  simple,  or  in  its  composition,  or  its  use  in  other  authors,  will 
of  itself  give  us  the  full  and  proper  signification  of  it  in  this  place. 
And  it  is  evident  unto  me  from  hence,  in  that  those  who  have  made 
the  most  diligent  inquisition  into  it,  and  traced  it  through  all  its  forms, 
are  most  remote  from  agreeing  what  is,  or  should  be  the  precise  sig- 
nification of  it,  but  close  their  disquisitions  with  various  and  opposite 
conjectures.  And,  which  is  yet  worse,  that  which  mostly  they  fix 
upon  is  but  a  sound  of  words,  which  conveys  no  real  sense  unto  the 
experience  of  them  that  do  believe.  Hovvbeit,  it  was  no  part  of  the 
design  of  the  apostle  to  give  us  a  perplexity,  by  the  use  of  an  am- 
biguous word;  but  tlie  thing  he  intended  was  at  that  time  commonly 
known,  and  not  obscured  by  the  new  clothing  given  it,  to  accommo- 
date the  expression  of  it  unto  the  present  metaphor. 

odly.  I  shall  therefore  attend  unto  the  guides  before  mentioned, 
namely,  other  Scripture  directions  and  rules  in  the  same  case,  with 
the  experience  of  believers,  who  are  exercised  in  it,  and  the  use  of 
those  other  words  with  which  this  awac,  "KiyoiLivov  is  here  joined. 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  229 

1st.  The  word  airoridrnu,  to  "lay  aside/'  is  never  used  in  the 
Scri[)ture,  with  respect  unto  that  which  is  evil  and  sinful,  but  with 
regard  unto  the  original  depravation  of  nature,  and  the  vicious 
habits  wherein  it  consists,  witli  the  effects  of  them.  The  places  are 
these  alone:  Eph.  iv.  22,  'AvoQiedai  lfj.ag, — "That  ye  put  off,  con- 
cerning the  former  conversation,  the  old  man,  which  is  corrupt  ac- 
cording to  the  deceitful  lusts."  None  douhts  but  that  it  is  the  original 
pravity  of  our  nature  that  is  here  inteutled.  Verse  25,  Aih  ccto^j- 
fisi/oi  TO  -^ivdog, — "Wherefore  put  away  lying;"  a  branch  springing 
from  the  same  root.  Col.  iii.  8,  tiwi  ds  U'Trtf-eh  xa!  O/asTj  to,  '^avra, — • 
"But  now  ye  also  put  off  all  thest;;"  that  is,  the  things  which  he 
discourseth  of,  or  original  corruption,  with  all  the  fruits  ami  effects 
of  it.  James  i.  21,  A/o  ccTrod'titivoi  iraaav  pvvaf'iav, — "Wherefore  lay 
apart  all  filthiness  and  superfluity  of  naughtiness;"  which  is  the 
same.  1  Pet.  ii.  1,  ' A'7roi)':fjLivoi  ouv  'kusu.v  zaxlav, — "Laying  aside  all 
mahce;"  to  the  same  purpose.  Elsewhere  this  word  is  not  used. 
It  is  therefore  evident,  that  in  all  other  places  it  is  applied  only  unto 
our  duty  and  acting  with  reference  unto  the  original  pravity  of  our 
nature,  with  the  vicious  habits  wherein  it  consists,  and  the  sinful 
effects  or  consequents  of  it.  And  why  it  should  have  another  inten- 
tion here,  seeing  that  it  is  not  only  suited  unto  the  analogy  of  faith, 
but  most  agreeable  unto  the  design  of  the  apostle,  I  know  not.  And 
the  truth  is,  the  want  of  a  due  consideration  of  this  one  word,  with 
its  use,  which  expositors  have  universally  overlooked,  hath  occasioned 
many  fruitless  conjectures  on  the  place. 

'Idbj.  The  general  nature  of  the  evil  to  be  deposed  or  laid  aside, 
is  expressed  by  aiMapria.,  and  that  with  the  article  prefixed,  rriv  aixap- 
r'lav,  "  that  sin."  Now  this,  if  there  be  nothing  to  limit  it,  is  to  he 
taken  in  its  largest,  most  usual,  and  eminent  signification.  And 
that  this  is  the  original  depravation  of  our  nature,  cannot  be  denied. 
So  it  is  in  an  especial  manner  stated,  E,om.  vii.,  where  it  is  con- 
stantly called  by  that  name:  Verse  1-3,  n  aij^upria,  "sin;"  that  is, 
the  sin  of  our  nature.  And  the  ??  oliiovaa  b  s/mo!  ccftapTia,  ver^^e  17, 
"the  sin  tliat  dwelleth  in  me,"  is  of  the  same  force  and  significa- 
tion with  ^  a/xapTta  iu'rrspia-arog,  "  the  sin  that  doth  so  easily  beset 
us;"  though  the  allusions  are  various,  the  one  taken  from  within, 
the  other  trom  without.     See  verses  20,  23.     But, — 

Sdli/.  I  do  not  judge  that  ouiginal  sin  is  here  absolutely  in- 
tended, but  only  with  respect  unto  an  especial  way  of  exerting  its 
efficacy,  and  unto  a  certain  end;  namely,  as  it  works  by  unbelief  to 
obstruct  us  in,  and  turn  us  away  from,  the  profession  of  the  gospel. 
And  so  the  instruction  falls  in  with  the  rule  given  us  in  the  same 
case  in  other  places  of  the  epistle;  as  chap.  iii.  12,  "Take  heed, 
brethren,  lest  there  be  in  any  of  you  an  evil  heart  of  unbelief,  in 
departing  from  the  living  God."     To  depart  from  the  living  God, 


230  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

and  to  forsake  the  course  of  our  profession,  are  tlie  same.  And  the 
cause  of  them  is,  an  "  evil  heart  of  unbelief"  For  so  it  is  expounded 
in  the  next  verse,  "That  ye  be  not  hardened  through  the  deceitful- 
ness  of  sin."  And  the  like  rule  is  given  us  in  this  chapter,  verse  15, 
The  sin  therefore  intended  is  indwelling  sin;  which,  with  respect 
unto  the  profession  of  the  gospel  and  permanency  therein  with 
patience,  worketh  by  unbelief;  whereby  it  exposeth  us  unto  all  sorts 
of  temptations,  gives  advantage  unto  all  disheartening,  weakening, 
discouraging  considerations,  still  aiming  to  make  us  faint,  and  so  at 
length  to  depart  from  the  living  God. 

These  things  being  fixed,  it  is  all  one  whether  we  interpret  fUTs- 
p'lCrarog,  "  that  which  doth  easily  beset  us,"  that  is  in  a  readiness 
always  so  to  do;  or  "that  doth  easily  expose  us  to  evil;"  which  are 
the  two  senses  of  the  word  with  any  probability  contended  for. 
Both  come  to  the  same. 

There  are  two  things  yet  remaining  for  the  exposition  of  these 
words:  \st.  How  this  sin  is  said  easily  to  beset  us;  and,  2dli/.  How 
we  must  lay  it  aside. 

1st.  And  the  first  is.  spoken  of  it,  because  it  hath  all  advantages 
to  solicit  and  draw  off  our  minds  from  this  duty,  as  also  to  weaken 
us  in  the  tlischarge  of  it.  This  is  confirmed  by  the  experience  of  all 
who  have  been  exercised  in  this  case,  who  have  met  with  great  dif- 
ficulties in,  and  have  been  called  to  suffer  for  the  profession  of  the 
gospel.  Ask  of  them  what  they  have  found  in  such  cases  to  be  their 
most  dangerous  enemy,  what  hath  had  the  most  easy  and  fiequent 
access  unto  their  minds,  to  disturb  and  dishearten  them,  of  the 
power  whereof  they  have  been  most  afraid :  they  will  all  answer  with 
one  voice,  it  is  the  evil  of  their  own  unbelieving  hearts.  This  hath 
continually  attempted  to  entangle  them,  to  betray  them,  in  taking 
part  with  all  outward  temptations.  When  this  is  conquered,  all 
things  are  plain  and  easy  unto  them.  It  may  be,  some  of  them 
have  had  their  particular  temptations,  which  they  may  reflect  upon ; 
but  any  other  evil  by  sin,  which  is  common  unto  them  all,  as  this 
is  unto  all  in  the  like  case,  they  can  fix  on  none.  And  this  known 
experience  of  the  thing  in  this  case  I  prefer  before  all  conjectures 
at  the  signification  of  the  word,  made  by  men  who  either  never 
suffered,  or  never  well  considered  what  it  is  so  to  do. 

This  sin  is  that  which  hath  an  easy  access  unto  our  minds,  unto 
their  hinderance  in  our  race,  or  doth  easily  expose  us  unto  danger, 
by  the  advantage  which  it  hath  unto  these  ends.     For, — 

(\st.)  It  is  always  present  with  us,  and  so  never  wanting  unto 
any  occasion.  It  stands  in  need  of  no  help  or  furtherance  from  any 
outward  advantages  to  attempt  our  minds.  Dwelling  in  us,  abiding 
with  us,  cleaving  unto  us,  it  is  always  ready  to  clog,  to  hinder,  and 
disturb  us.     Doth  any  difficulty  or  danger  appear  in  the  way?  it  is 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  231 

at  hand  to  cry,  '*  Spare  thyself,"  working  by  fear.  Is  any  sinful 
compliance  proposed  unto  us?  it  is  ready  to  argue  for  its  embrace- 
meut,  working  by  carnal  wisdom.  Doth  the  weariness  of  the  flesli 
decline  perseverance  in  necessary  duties  ?  it  wants  not  arguments 
to  promote  its  inclinations,  working  by  the  dispositions  of  remaining 
enmity  and  vanity.  Doth  the  whole  matter  and  cause  of  our  pro- 
fession come  into  question,  as  in  a  time  of  severe  persecution  ?  it  is 
reaiy  to  set  all  its  engines  on  work  for  our  ruin;  fear  of  danger, 
love  of  things  present,  hopes  of  recovery,  reserves  for  a  better  season, 
the  examples  of  others  esteemed  good  and  wise,  shall  all  be  put 
into  the  hands  of  unbelief,  to  be  managed  against  faith,  patience, 
constancy  and  perseverance. 

(2dli/^  It  hath  this  advantage,  because  it  hath  a  remaining  inte- 
rest in  all  the  faculties  of  our  souls.  It  is  not  in  us  as  a  tlisease  that 
attempts  and  weakens  one  single  part  of  the  body,  but  as  an  evil 
habit  that  infects  and  weakens  the  whole.  Hence  it  hath  a  readi- 
ness to  oppose  all  the  actings  of  grace  in  every  faculty  of  the  soul. 
*'  The  flesh,"  always  and  in  all  things,  "  lusteth  against  the  Spirit." 
But  the  whole  discourse,  which  I  have  long  since  published,  of  the 
Nature  and  Power  of  the  Remainders  of  Indwelling  Sin  in  Be- 
lievers, being  only  a  full  exposition  of  this  expression,  "  The  sin  that 
doth  so  easily  beset  us,"  I  shall  not  further  here  again  insist  on  it.^ 

2dly.  The  last  inquiry  is,  how  we  may  "  lay  it  aside,"  or  put  ii 
from  us.  One  learned  man  thinks  it  a  sufficient  reason  to  prove 
that  the  sin  of  nature  is  not  here  intended,  because  we  cannot  lay 
that  aside  whilst  we  are  in  this  life.  But  I  have  showed  that  the 
word  is  never  used,  when  a  duty  is  in  it  enjoined  unto  us,  but  it  is 
with  respect  unto  this  sin.     Wherefore, — 

{Ist.)  We  are  to  lay  it  aside  absolutely  and  universally,  as  unto 
design  and  endeavour.  We  cannot  in  this  life  attain  unto  perfec- 
tion in  holiness,  yet  this  is  that  which  we  are  to  endeavour  all  the 
days  of  our  lives :  so,  though  we  cannot  absolutely  and  perfectly 
destroy  the  body  of  death,  crucify  the  old  man  in  its  lusts  utterly 
by  a  total  death,  and  so  lay  aside  indwelling  sin,  yet  it  is  our  duty 
to  be  endeavouring  of  it  all  our  days.  So  the  apostle  proposeth 
both  these  equally  unto  us,  2  Cor.  vii.  1,  "  Let  us  cleanse  ourselves 
from  all  pollution  of  the  flesh  and  spirit,  perfecting  holiness  in  the 
fear  of  God."  We  must  equally  watch  unto  both,  and  work  for 
both,  though  in  neither  we  can  attain  absolute  perfection  in  this 
hfe.     This  we  are  always  to  aim  at,  and  pray  for,  1  Thess.  v.  23. 

{2dly.)  We  ought  actually  to  lay  it  aside  in  such  a  measure  and 
degree,  as  that  it  may  not  be  a  prevalent  hinderance  unto  its  in 
any  of  the  duties  of  Christian  obedience.     For  it  may  have  various 

'  See  vol.  vi.  of  miscellaneous  works. — Ed. 


232  AN  EXPOSITION  OF  TUB  [CHAP.  XII. 

degrees  of  power  and  efficacy  in  us,  and  hath  so,  according  as  it  is 
neglected  or  is  continually  mortified.  And  it  ofttimes  takes  advan- 
tage, by  a  conjunction  with  outward  temptations, unto  our  unspeakable 
prejudice.  We  ought  to  labour  in  the  lessening  of  these  degrees,  in  the 
weakening  of  its  strength,  so  as  that,  although  it  will  fight  and  rebel 
against  the  law  of  the  Spirit  of  life  in  our  minds,  it  shall  not  prevail  to 
hinder,  entangle,  or  weaken  us  in  any  spiritual  duty,  nor  either  so  vex 
us  or  defile  us  as  to  deprive  us  of  that  holy  confidence  in  our  walk 
before  God  which  we  ought  to  preserve.  And  this  is  actually  attain- 
able in  this  life ;  and  it  is  from  our  woful  neglect  and  sin,  where  it 
is  otherwise.  And  if  the  mortification  of  it  be  neglected  in  any  one 
branch,  or  any  of  its  puttings  forth  of  power,  if  any  07ie  sin  be 
indulged  unto,  it  will  ruin  all  strength  and  resolution  in  and  for 
suffering  on  the  account  of  the  gospel.  So  we  see  by  daily  expe- 
rience; one  is  ruined  by  one  lust,  another  by  another.  Hence  after 
the  apostle  hath  given  in  charge  this  mortification  in  general,  he 
Applies  it  unto  all  sorts  of  particular  sins,  Eph.  iv.  22-32.  And  we 
may  observe, — 

Obs.  V.  Tiiat  universal  mortification  of  sin  is  the  best  preparative, 
preservative,  and  security,  for  constancy  in  profession  in  a  time  of 
trial  and  persecution. — Whatever  may  be  our  purposes,  resolution, 
and  contrivances,  if  unmortified  sin  in  any  prevalent  degree,  as  love 
of  the  vi'orld,  fear  of  man,  sensual  inclinations  to  make  provision  for 
tlie  flesh,  do  abide  in  us,  we  shall  never  be  able  to  hold  out  in  our 
race  unto  the  end. 

Ohs.  VI.  Whereas  the  nature  of  this  sin,  at  such  seasons,  is  to 
work  by  unbelief  towards  a  departure  from  the  living  God,  or  the 
relinquishment  of  the  gospel  and  profession  of  it,  we  ouglit  to  be 
continually  on  our  watch  against  all  its  arguings  and  actings  towards 
that  end. — And  no  small  part  of  our  spiritual  wisdom  consists  in  the 
discovery  of  its  deceitful  working;  which  the  apostle  gives  us  severe 
cautions  about,  Heb,  iii.  And  the  way  whereby  it  principally  ma- 
nifests itself,  is  by  the  clogs  and  hinderances  which  it  puts  upon 
us  in  the  constant  course  of  our  obedience.  Hence  many  think, 
that  whereas  it  is  said  "easily  to  beset  us," that  is,  unto  our  let 
and  hinderance,  an  allusion  is  taken  from  a  long  garment ;  which  if 
a  man  wear  in  the  running  of  a  race,  it  will  hinder,  perplex,  and 
entangle  him,  and  sometimes  cast  him  to  the  ground;  so  that  unless 
he  cast  it  away  he  can  have  no  success  in  his  race. 

3.  The  last  thing  expressed  is  the  duti/  itself  directed  and 
exhorted  unto,  "  Let  us  run  with  patience  the  race  that  is  set 
before  us."  What  is  the  duty  in  general  intended  hath  been  suf- 
ficiently declared;  but  whereas  the  terms  wherein  it  is  expressed, 
all  but  tliat  word,  "  with  patience,"  are  metaphorical,  they  must 
be. opened. 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  233 

(].)  That  with  respect  ^hereunto  we  are  exhorted,  is  ayw,  "  certa- 
men," — "  a  strife  or  conflict."  It  is  used  for  any  thing,  .  _ 
work  or  exercise,  about  which  there  is  a  striving  and 
contending  unto  the  utmost  of  men's  abilities, — such  as  were  used 
when  men  contended  for  mastery  and  victory  in  the  Olympic  games: 
and  so  it  is  applied  unto  all  earnest  spiritual  endeavours  in  any  kind, 
Pliil.  i.  30;  Col.  ii.  1 ;  1  Thess.  ii.  2;  1  Tim.  vi.  12.  In  all  which 
places  it  is  used  to  express  the  earnest  endeavours  of  the  preachers 
and  ministers  of  the  gospel  for  the  conversion  of  souls  and  edifica- 
tion of  the  church,  in  the  midst  of  all  difficulties,  and  against  all 
oppositions.  And  the  apostle  expresseth  the  whole  course  of  his 
ministry  and  obedier}ce  by  it,  2  Tim.  iv.  7,  Thv  dyuva  rhv  xaXov  iyi^- 
viaij^ar.  which  we  render,  "  I  have  fought  a  good  fight;"  '  I  have  gone 
through  that  contest,  against  all  oppositions,  which  is  allotted  unto 
me,  unto  a  victory.'  Here  the  sense  of  the  word  is  restrained  unto 
the  particular  instance  of  a  race,  because  we  are  enjoined  to  run  it; 
which  is  the  means  of  success  in  a  race.  But  it  is  siJch  a  race  as  is 
for  a  victory,  for  our  lives  and  souls;  wherein  the  utmost  of  our 
strength  and  diligence  is  to  be  put  forth.  It  is  not  merely  "  cur- 
sus,"  but  "  certamen."  And  by  the  verb  our  whole  contest  for  heaven 
is  expressed,  Luke  xiii.  24,  ' AymiZ^isQi  ilaXdeTv, — "  Strive  to  enter." 
We  render  it,  "  striving  for  the  mastery,"  1  Cor.  ix.  25 ;  where  tlie 
apostle  hath  the  same  allusion  unto  the  Olympic  games.  And  in 
the  same  allusion  it  is  called  a  "wrestling."  "Ecr/v  ti/mTv  jj  ■^raAjj, — 
"  There  is  a  wrestling  assigned  unto  us,"  appointed  for  us,  Eph. 
vi.  12;  which  was  the  principal  contest  in  the  old  trials  for  mastery. 
And  what  is  required  thereunto  the  apostle  doth  most  excellently 
declare  in  that  place,  verses  10-13.  Wherefore  sundry  things  are 
intimated  in  this  metaphorical  expression,  of  our  Christian  obedience 
and  persevei-ance  therein. 

[1.]  That  it  is  a  matter  of  great  difficulty,  whereunto  the  utmost 
exercise  of  our  spiritual  strength  is  required.  Contending  with  all 
our  might  must  be  in  it;  without  which  all  expectation  of  success 
in  a  race  for  mastery  is  vain  and  foolish.  Hence  the  apostle  pre- 
scribes, as  a  means  of  it,  that  we  be  "  strong  in  the  Lord,  and  in 
the  power  of  his  might,"  Eph.  vi.  10;  giving  us  his  own  example  in 
a  most  eminent  manner,  1  Cor.  ix.  24-27. 

[2.]  It  is  such  a  race  as  wherein  we  have  all  those  things  to  con- 
sider which  they  had  who  strove  for  mastery  in  those  games,  from 
whence  the  allusion  is  taken :  as  there  is  the  judge  or  (SpaQivryig, 
the  "  rewarder"  of  them  which  overcome, — which  is  Christ  himself; 
and  there  is  the  reward  proposed, — which,  as  the  apostle  tells  us,  is 
an  incorruptible  crown  of  glory;  and  there  are  encouraging  specta- 
tors, even  all  the  holy  angels  above,  and  the  church  below;  with 
sundry  other  things  which  might  be  usefully  improved. 


234!  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

[3.]  It  being  a  race,  it  is  of  no  advantage  for  any  one  merely  to 
"begin  or  Tnake  an  entrance  into  it.  Every  one  knows  that  all  is 
lost  in  a  race,  where  a  man  doth  not  hold  out  unto  the  end. 

(2.)  This  race  is  said  to  be  "  set  before  us."  It  is  not  what  we 
fall  into  by  chance,  it  is  not  of  our  own  choice  or  pro- 
.  ,n^'*''>«'">'  iection ;  but  it  is  set  before  us.  He  that  sets  it  before 
us  is  Christ  himself,  who  calls  us  unto  i\iith  and  obe- 
dience. And  a  double  act  of  his  is  intended  in  this  setting  of  the 
race  before  us:  [1.]  Preparation,  or  his  designing,  preparing,  and 
appointing  of  it.  He  hath  determined  what  shall  be  the  way  of 
obedience,  limiting  the  bounds  of  it,  and  ordering  tlie  whole  course, 
with  all  and  every  one  of  the  duties  that  belong  thereunto.  There 
are  races  that  men  have  chosen,  designed,  prepared  for  themselves ; 
which  they  run  with  all  earnestness.  Such  are  the  ways  of  will- 
worship,  superstition,  and  blind,  irregular  devotion,  that  the  world 
abounds  with.  Believers  attend  unto  that  race  alone  which  Christ 
hath  designee^  and  prepared  for  them;  which  is  therefore  straight 
and  holy.  [2.]  Proposition :  it  is  by  him  proposed  unto  us,  it  is  set 
before  us  in  the  gospel.  Therein  he  declares  the  whole  nature  of 
it,  and  all  the  circumstances  that  belong  unto  it.  He  gives  us  a 
full  prospect  of  it,  of  all  the  duties  required  in  it,  and  all  the  diffi- 
culties we  shall  meet  withal  in  the  rumiingof  it.  He  hides  nothing 
from  us,  especially  not  that  of  bearing  the  cross ;  that  our  entrance 
into  it  may  be  an  act  of  our  own  choice  and  judgment.  Whatever, 
therefore,  we  meet  withal  in  it,  we  can  have  no  cause  of  tergiversa- 
tion or  complaint.  And  both  these  he  confirms  by  his  own  example, 
as  the  apostle  shows  in  the  next  verse.  This  is  that  which  believers 
both  reprove  and  refresh  themselves  withal,  when  at  any  time  they 
fall  into  tribulation  for  the  gospel.  *  Why  do  you  faint?  why  do 
you  recoil?  Hath  he  deceived  you,  who  calls  you  to  follow  him  in 
obedience?  Did  he  hide  any  thing  from  you?  Did  he  not  set 
these  tribulations  before  you,  as  part  of  the  race  that  you  were  to 
run?'  So  they  argue  themselves  into  a  holy  acquiescency  in  his 
wisdom  and  will. 

This  is  the  great  encouragement  and  assurance  of  believers  in 
their  whole  course  of  obedience,  that  whatever  they  are  called  unto 
is  appointed  for  them  and  prescribed  unto  them  by  Jesus  Christ. 
Hence  the  apostle  affirms,  that  he  did  not  "  fight  uncertainly,  as 
one  beating  the  air,"  because  he  had  an  assured  path  and  course 
set  before  him.  'This  is  that  which  Christ  hath  appointed  for  me; 
this  is  that  which  at  my  first  call  he  ])roposed  to  me,  and  set  before 
me/  are  soul-quieting  considerations. 

(8.)  Our  whole  evangelical  obedience  being  compared  to  a  race, 
our  performance  of  it  is  expressed  l)y  "  running,"  which  is  proper 
and  necessary  unto  a  race.     And  the  obedience  of  faith  is  often  so 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  235 

expressed:  Ps.  cxix.  32;  Cant.  i.  4;  Isa.  xl.  31;  1  Cor.  ix.  24;  Gal. 
ii.  2;  Phil.  ii.  16;  Gal.  v,  7.  And  there  are  two  things  required  unto 
running:  [1.]  Strength;  [2.]  Speed;  the  one  unto  it,  the  other  in  it. 
There  is  nothing  that  more  strength  is  required  unto  than  unto 
running  in  a  race:  "  E-ejoiceth  as  a  strong  man  to  run  a  race/'  Ps. 
xix.  5.  He  had  need  be  a  strong  man,  who  undertakes  to  run  a 
race  for  a  prize  or  victory.  And  speed  is  included  in  the  significa- 
tion of  the  word.  To  "  run,"  is  to  go  swiftly  and  speedily.  The 
first  is  opposed  unto  weakness,  and  the  other  to  sloth  and  negligence. 
And  these  are  the  things  required  unto  our  Christian  race:  [l.J 
Strength  in  grace ;  [2.j  Diligence  with  exercise.  The  due  per- 
formance of  gospel  obedience,  especially  in  the  times  of  trial  and 
temptation,  is  not  a  thing  of  course,  is  not  to  be  attended  in  an 
ordinary  manner.  Spiritual  strength,  put  forth  in  our  utmost  dili- 
gence, is  required  unto  it. 

Stieing,  therefore,  that  we  are  called  unto  the  running  of  a  race, 
we  should  greatly  consider  the  things  which  may  enable  us  so  to  do, 
that  we  may  "  so  run  as  that  we  may  obtain."  But  our  weakness, 
through  our  want  of  improving  the  principles  of  spiritual  life,  and 
our  sloth  in  the  exercise  of  grace,  for  the  most  part,  cannot  suffi- 
ciently be  bewailed ;  and  I  am  sure  are  inconsistent  with  this  exhor- 
tation of  the  apostle. 

(4.)  The  last  thing  to  be  considered  in  the  words,  is  the  neces- 
sary adjunct  or  concomitant  of  this  running  the  race, 
namely,  that  it  be  "  with  patience."  Patience  is  either  '  "  "'"'"'* 
a  quiet,  submissive  suffering  of  evil  things,  or  a  quiet  waiting  for 
good  things  future  with  perseverance  and  continuance,  unto  the  con- 
quest of  the  one,  or  the  enjoyment  of  the  other.  The  word  here  used 
is  by  most  translated  "  tolerantia,"  and  so  principally  respects  the 
suffering  of  evil  and  persecution,  which  they  were  to  undergo.  But 
these  things  may  be  distinguished,  though  they  cannot  be  separated, 
where  patience  is  a  fruit  of  faith.  He  who  suffereth  quietly,  submis- 
sively, with  content  and  satisfaction,  what  he  is  called  unto  fo'r  the 
profession  of  the  gospel,  doth  also  quietly  wait  for  and  expect  the 
accomplishment  of  the  promises  made  unto  them  which  so  sujQfer, 
which  are  great  and  many. 

There  are  sundry  things  supposed  unto  this  prescription  of  pati- 
ence in  our  race;  as,  [1.]  That  the  race  is  long,  and  of  more  than 
ordinary  continuance.  So  it  is,  and  so  it  seems  unto  all  that  are  en- 
gaged in  it.  [2.]  That  we  shall  be  sure  to  meet  with  difficulties, 
oppositions,  and  temptations  in  this  race.  [3.]  That  these  things 
will  solicit  «.9  to  desist,  and  give  over  our  race.  With  respect  unto 
them  all,  patience  is  prescribed  unto  us;  which,  when  it  hath  its  "  per- 
fect work,"  will  secure  us  in  them  all.  See  the  exposition  on  chap, 
vi.  12,  15.     And,— 


236  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

Obs.  VII.  The  reward  that  is  proposed  at  the  end  of  this  race  is 
every  way  worthy  of  all  the  pains,  diligence,  and  patience,  that  are 
to  be  taken  and  exercised  in  the  attainment  of  it. 

Verse  2. 

The  apostle  here  riseth  unto  the  highest  direction,  encourage- 
ment, and  example,  with  respect  unto  the  same  duty,  whereof  we 
are  capable.  Hitherto  he  hatii  proposed  unto  us  their  example  who 
had  and  professed  the  same  faith  with  ourselves;  now,  he  proposeth 
Him  who  is  the  autlior  and  finisher  of  that  faith  in  us  all.  And 
therefore  their  faith  is  only  proposed  unto  us  for  our  imitation;  his 
person  is  proposed  unto  us  as  a  ground  also  of  hope  and  expectation. 

Ver.  2. — \\<popu\iTii  sig  rh  TT^g  ■riGric/jg  apyj^ylv  xai  TsXfiojrriV^IriffoZv  &j 
avri  Trig  'irpoKii/i^hrig  a'jtuj  ^ocpag,  uTi/j^iivs  ffravpov,  aJd^vvi^g  x.aT(/.(ppov7}ffag, 

'  A(popcovr£g.  Vulg.  L;it.,  "  aspicientes  ;"  Eras.,  "  i'e.<picientes;"  Bez.,  "  intu- 
entes;"  Syr.,  '''"^?:,  "et  respiciamus;"  "looking:"  we  want  a  word  to  express  that 
act  of  intuition  which  is  intended. 

E(V,  "  in,"  "  ad ;"  '•  on,  unto  ;"  "  looking  on  ;"  or  as  we  hetter,  "  unto." 

'  Apxyiyou.  Vulg.  L:it  ,  "auctorem,"  the  "  author  ;"  "  ducem,"  the '•captain," 
the  "leader."  Svr.,  ^^ijf^"^  *';'!!'.  "'^"!,  "who  was,"  or  "who  was  made,  the  begin- 
ning," or  "  the  prince." 

TsMiuTT)!/,  "  consummatorem,"  "  perfectorem."  Syr.,  **^'^'^?,  "  the  completer" 
or  "  perf'ecter."  Rhem.,  "  the  consummator,"  "  the  finisher."  The  wor<l  is  com- 
monly used  in  this  epistle  fur  that  which  is  complete  or  perfect  in  its  kind. 

'Avr/is  omitted  by  the  Vulg. ;  and  the  sentence  is  rendered  by  the  Rhem., 
"  who.  joy  being  proposed  unto  him."  "Pro,"  it  may  he  for 'iviKct.  Tlie  mean- 
ing of  it  must  be  considered. 

UpoKuyAvYi;  ccvTO).  Syr.,  ^.^  ''Jl!  '^''^\,  "  which  he  had,"  which  was  unto  him, 
proposed  unto  iiim.. 

Ai(Jx^'>riiKot.rcit.(fpou'/}uot.g.  Vulg.  Lnt.,  "confusione  contempta."  Rhem.,  "con- 
temning confusion."  Syr.,  ^?"p??  '*'^'7~t  "'?!,  "and  e.xposed  himself  unto  confu- 
sion."    "  He  despised  the  shame."     "  Ignominia  contempta,"  "  scornful  shame." 

P%r.  2. — Looking  unto  Jesus,  the  author  and  finislier  of 
the  faith ;  who,  for  the  joy  that  was  set  before  hiin,  en- 
dured the  cross,  despising  the  shame,  and  is  set  down 
at  the  right  hand  of  the  throne  of  God. 

Herein,  as  I  said,  the  apostle  issues  his  encourngmg  exhortation 
unto  perseverance  in  the  faith  and  obedience  of  the  gospel.  He 
had  before  gathered  up  particular  instances  for  our  example,  fiora 
the  beginning  of  the  world.  And  he  chose  out  those  })ersuns  which 
were  most  eminent,  and  those  things  wherein  their  faith  was  most 
eminent,  wherein  they  have  witnessed  unto  the  truth  which  he  con- 
firms. Some  did  it  by  doing,  and  some  by  suffering;  some  one 
way,  some  another.     But  he  ascends  now  unto  Him  who  had  all  in 


VER.  2.]  EPISTLE  TO  THE  HEBREWS.  237 

himself,  and  gave  a  universal  example  of  faith  and  obedience  in 
every  kind.  From  our  companions  in  believing  he  leads  us  unto  "the 
author  and  finisher  of  our  faith."  And  therefore  he  doth  not  pro- 
pose him  unto  us  in  the  same  manner  as  he  did  the  best  of  them,  as 
mere  examples,  and  that  in  this  or  that  particular  act  of  duty;  hut 
lie  proposeth  his  person  in  the  first  place,  as  the  object  of  our  faitii, 
from  whom  we  might  expect  aid  and  assistance  for  conformity  unto 
himself,  in  that  wherein  he  is  proposed  as  our  example.  And  I  shall 
first  open  the  words,  and  then  show  wherein  the  force  of  the  apo^^tle's 
argument  and  exhortation  doth  consist. 

1.  There  is  a  peculiar  way  or  manner  of  our  respect  unto  him 
prescribed;  which  is  not  so  with  respect  unto  the  wit-    , 
nesses   l)efore   called  out.     This  is  "  looking"  to  him.  ^"""^  " 

And  Ijeing  put  in  the  present  tense,  a  continued  act  is  intended.  In 
all  that  we  do,  in  our  profession  and  obedience,  we  are  constantly  to 
be  looking  unto  Christ. 

"  Looking,"  in  the  Scripture,  when  it  respects  God  or  Christ,  de- 
notes an  act  of  faith  or  trust,  with  hope  and  expectation.  It  is  not 
a  mere  act  of  the  understanding,  or  consideration  of  what  we  look 
on;  but  it  is  an  act  of  the  whole  soul  in  faith  and  trust.  See  Ps. 
xxxiv.  4-6.  Isa.  xlv.  22,  "  Look  unto  him,  and  be  saved,  all  the  ends 
of  the  earth ;"  that  is,  by  faith  and  trust  in  him.  Such  is  the  look 
of  believers  on  Christ  as  pierced,  Zech.  xii.  10.  See  Heb.  xi.  10, 
ix.  28.  Mic.  vii.  7,  "  I  will  look  unto  the  LoRD;  I  will  wait  for  the 
God  of  my  salvation:  my  God  will  hear  me." 

Wherefore  the  Lord  Jesus  is  not  proposed  here  unto  us  as  a  mere 
example  to  be  considered  of  by  us;  but  as  him  also  in  whom  we 
place  our  faith,  trust,  and  confidence,  with  all  our  expectation  of 
success  in  our  Christian  course.  Without  this  faith  and  trust  in 
him,  we  shall  have  no  benefit  or  advantage  by  his  example. 

And  the  word  here  used  so  expresseth  a  looking  unto  him,  as  to 
include  a  looking  off  from  all  other  things  which  might  be  discou- 
ragements unto  us.  Such  are  the  cross,  oppositions,  persecutions, 
niockings,  evil  examples  of  apostates,  contempt  of  all  these  things 
by  the  most.  Nothing  will  divert  and  draw  off  our  minds  from 
discouraging  views  of  these  things  but  faith  and  trust  in  Clnist. 
Look  not  unto  these'  thin^js  in  times  of  suffering;,  but  look  unto 
C  li  !■  i  st.     W  h  ere  fo  re,  — 

Obs.  I.  The  foundation  of  our  stability  in  faith  and  profession  of 
the  gospel,  in  times  of  trial  and  suffering,  is  a  constant  looking  unto 
Christ,  with  expectation  of  aid  and  assistance;  he  having  encouraged 
us  unto  our  duty  by  his  example,  as  in  the  following  words. — Nor 
shall  we  endure  any  longer  than  whilst  the  eye  of  our  faith  is  fixed 
on  him.  From  him  alone  do  we  derive  our  refreshments  in  all  our 
trials. 


238  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

2.  The  object  of  this  act  or  duty  is  proposed  unto  us;  (1.)  By  his 
name,  "Jesus,"  (2.)  By  his  office  or  work;  "the  author  aud 
finisher  of  our  faith/' 

(1.)  He  is  here  proposed  unto  us  by  the  name  of  "Jesus."  I 
,  ,  _  have  before  observed  more  than  once,  that  the  apostle 
in  this  epistle  makes  mention  of  him  by  all  the  names 
and  titles  whereby  he  is  calle'd  in  the  Scripture,  sometimes  by  one, 
and  sometimes  by  another;  and  in  every  place  there  is  some  pecu- 
liar reason  for  the  name  whicb  he  makes  use  of.  The  name  Jesus 
minds  lis  of  him  as  a  Saviour  and  a  sufferer:  the  first,  by  the  signi- 
fication of  it,  Matt.  i.  21 ;  the  latter,  in  that  it  was  that  name  alone 
whereby  he  was  known  and  called  in  all  his  sufferings  in  life  and 
death, — that  is,  in  that  nature  signified  in  that  name.  As  such, 
under  this  blessed  consideration  of  his  being  a  Saviour  and  a  suf- 
ferer, are  we  here  commanded  to  look  unto  him:  and  this  very 
name  is  full  of  all  encouragements  unto  the  duty  exhorted  unto. 
Look  unto  him  as  he  was  Jesus;  that  is,  both  the  only  Saviour  and 
the  greatest  sufferer. 

(2.)  He  is  proposed  by  his  office  or  work:   "The   author  and 

TsvT^fw/V-  finisher  of  our  faith."  He  is  so,  and  he  alone  is  so; 
•nas  apxnyov  and  he  may  be  said  so  to  be  on  various  accounts. 
'"'  "^^-^''''-  [1.]  Of  procurement  and  real  efficiency.  He  by  his 
obedience  and  death  procured  this  grace  for  us.  It  is  "given  unto 
us  on  liis  account,"  Phil.  i.  29.  And  he  prays  that  we  may  re- 
ceive it,  John  xvii.  19,  20.  And  he  works  it  in  us,  or  bestows  it 
on  us,  by  his  Spirit,  in  the  beginning  and  all  the  increases  of  it 
from  first  to  last.  Hence  his  disciples  prayed  unto  him,  "Lord,  in- 
crease our  faith,"  Luke  xvii.  5.  See  Gal.  ii.  20.  So  he  is  the 
"  author  "  or  beginner  of  our  faith,  in  the  efficacious  working  of  it 
in  our  hearts  by  his  Spirit;  and  "the  finisher"  of  it  in  all  its 
effects,  in  lilierty,  peace,  and  joy,  and  all  the  fruits  of  it  in  obedi- 
ence: for  "without  him  we  can  do  nothing." 

[2.]  He  may  be  said  to  be  so  with  respect  unto  the  revelation  of 
the  object  of  our  faith,  that  which  under  the  gospel  we  are  bound  to 
believe.  So  "  grace  and  truth  came  by  him,"  in  that  "  no  man  hath 
seen  God  at  any  time,  the  only-begotten  Son,  which  is  in  the  bosom 
of  the  Father,  he  hath  declared  him,"  John  i.  1 7,  1 8.  So  he  affirms 
of  himself,  "  I  have  manitested  thy  name  unto  the  men  which  thou 
gavest  me  out  of  the  world,"  John  xvii.  6.  And  in  distinction  from 
all  revelations  made  by  the  prophets  of  old,  it  is  said,  that  "in  these 
last  days  God  hath  spoken  unto'  us  by  his  Son,"  Heb.  i.  1,  2, 
Hence  he  is  called  "The  apostle  of  our  profession,"  Heb.  iii.  1. 
See  the  exposition.  So  he  began  it,  or  was  the  author  of  that 
faith  which  is  peculiarly  evangelical,  in  his  prophetical  office, — the 
word  which  "began  to  be  spoken  by  the  Lord,"  Heb.  ii.  3;  and 


VER,  2."!  EPISTLE  TO  THE  HEBREWS.  239 

which  he  hath  so  finished  and  completed  that  nothing  can  be  added 
thereunto.  But  this  alone  is  not  sufficient  to  answer  these  titles. 
For  if  it  were,  Moses  might  be  called  the  author,  if  not  the  finisher 
also,  of  the  faith  of  the  old  testament. 

[3.]  Some  think  that  respect  may  be  had  unto  the  example 
which  he  set  us  in  the  obedience  of  faith,  in  all  that  we  are  called 
to  do  or  suffer  by  it  or  on  the  account  of  it.  And  it  was  so,  a  full 
and  complete  example  unto  us;  but  this  seems  not  to  be  intended 
in  these  expressions,  especially  considering  that  his  example  is  im- 
mediately by  itself  proposed  unto  us. 

[4.]  He  is  so  by  guidance,  assistance,  and  direction.  And  this 
is  certainly  intended;  but  it  is  included  in  that  which  was  in  the 
first  place  insisted  on. 

It  is  true,  that  in  all  these  senses  our  faith  from  first  to  last  is  from 
Jesus  Christ.  But  that  [mentioned]  in  the  first  place  is  the  proper 
meaning  of  the  words;  for  they  both  of  them  express  an  efficiency,  a 
real  power  and  efficacy,  with  respect  unto  our  faith.  Nor  is  it  faith 
objectively  that  the  apostle  treats  of,  the  faith  that  is  revealed,  but 
that  which  is  in  the  hearts  of  believers.  And  he  is  said  to  be  "  the 
author  and  finisher  of  the  faith ;"  that  is,  of  the  faith  treated  on  in 
the  foregoing  chapter,  in  them  that  believed  under  the  old  testa- 
ment, as  well  as  in  themselves.     And, — 

Obs.  II,  It  is  a  mighty  encouragement  unto  constancy  and  per- 
severance in  believing,  that  He  in  whom  we  do  believe  is  "  the 
author  and  finisher  of  our  faith." — He  both  begins  it  in  us,  and  car- 
ries it  on  unto  perfection.  For  although  the  apostle  designs  pecu- 
liarly to  propose  his  sufferings  unto  us  for  this  end,  yet  he  also 
shows  from  whence  his  example  in  them  is  so  effectual,  namely, 
from  what  he  is  and  doth  with  respect  unto  faith  itself. 

Obs.  III.  The  exercise  of  faith  on  Christ,  to  enable  us  unto  per- 
severance under  difficulties  and  persecutions,  respects  him  as  a 
Saviour  and  a  sufferer,  as  the  author  and  finisher  of  faith  itself 

3.  The  next  thing  in  the  words,  is  the  ground  or  reason  whereon 
Jesus  did  and  suffered  the  things  wherein  he  is  pro-  'a,^;  ^^^ 
posed  as  our  example  unto  our  encouragement;  and  rrfOKUfiivyn a.u- 
this  was,   "  for  the  joy  that  was  set  before  him."         '^'*'  ^"''°'*- 

The  ambiguous  signification  of  the  preposition  avTi  hath  given 
occasion  unto  a  peculiar  interpretation  of  the  words. 
For  most  commonly  it  signifies,  "  in  the  stead  of,"  one 
thing  for  another.  Thereon  this  sense  of  the  words  is  conceived, 
*  Whereas  all  glory  and  joy  therein  did  belong  unto  him,  yet  he 
parted  with  it,  laid  it  aside;  and  instead  thereof  chose  to  suffer 
with  ignominy  and  shame.'  So  it  is  the  same  Avith  Phil.  ii.  5-8. 
But  there  is  no  reason  to  bind  up  ourselves  unto  the  ordinary 
use  of  the  word,  when  the  contexture  wherein  it  is  placed  requires 

VOL.   XVI.— 16 


240  AN  EXPUSITION  OF  THE  [cTTAP.  XII. 

nnother  sense  not  contrary  tlierennto.  Wherefore  it  denotes  here 
the  finai  movincj  causi?  iu  the  mind  of  Jesus  Christ  for  the  doinc: 
^vllat  he  did.  He  did  it  on  the  account  of  "the  joy  that  was  set 
before  him."  And  we  are  to  inquire,  (I.)  What  this  "joy"  was; 
and,  (2.)  How  it  was  "set  before  him." 

(1.)  "Joy"  is  taken  for  the  things  wherein  he  did  rejoice;  which 
he  so  esteemed  and  vahied  as  on  the  account  of  them 
to  "  endure  the  cross  and  despise  the  shame;"  that  is, 
say  some,  his  own  glorious  exaltation,  But  this  is  rather  a  conse- 
quent of  wliat  he  did,  than  the  motive  to  the  doing  of  it;  and  a3 
such  is  expressed  in  the  close  of  the  verse.  But  this  joy  which  was 
set  before  him,  was  the  glory  of  God  in  the  salvation  of  the  churcli. 
The  accomplishment  of  all  the  counsels  of  divine  wisdom  and  grace, 
unto  the  eternal  glory  of  God,  was  set  before  him;  so  was  the  sal- 
vation of  all  the  elect.  These  were  the  two  things  that  the  mind 
of  Christ  valued  above  life,  honour,  reputation,  all  that  was  dear 
unto  him.  For  the  glory  of  God  herein  was  and  is  the  soul  and 
centre  of  all  glory,  so  far  as  it  consists  in  the  manifestation  of  the 
infinite  excellencies  of  the  divine  nature,  in  their  utmost  exercise 
limited  by  infinite  wisdom.  This  the  Lord  Christ  preferred  before, 
above,  and  beyond  all  things.  And  tlia-t  the  exaltation  of  it  was 
committed  unto  him,  was  a  matter  of  transcendent  joy  unto  him. 
And  so  his  love  unto  the  elect,  with  his  desire  of  their  eternal  sal- 
vation, was  inexpressible.  These  things  were  the  matter  of  his 
joy.  And  they  are  contained  both  of  them  in  the  promise,  Isa.  liii. 
10-12,  "  When  thou  shalt  make  his  soul  an  offering  for  sin,  he  shall 
see  his  seed,  he  shall  prolong  his  days,  and  the  pleasure  of  the  Lord 
shall  prosper  in  his  hand,"  etc.  See  how  he  expresseth  his  joy 
herein,  Heb.  x.  5-9,  with  the  exposition, 

(2.)  Our  second  inquiry  is,  How  was  joy  "set  before  him  ?"  It 
is  an  act,  or,  acts  of  God  the  Father,  the  sovereign  Lord  of  this 
whole  affair,  tliat  is  intended.  And  respect  may  be  had  unto  three 
things  herein:  [1.]  The  eternal  constitution  of  God,  tliat  his  sufter- 
ins:  and  obedience  should  be  the  cause  and  means  of  tht^se  things; 
namely,  the  eternal  glory  of  God,  and  the  salvation  uf  the  church. 
In  this  eternal  decree,  in  this  counsel  of  the  divine  will,  perfectly 
known  unto  Jesus  Christ,  was  this  joy  set  before  him,  as  unto  the 
absolute  assurance  of  its  accomplisliment.  [2.]  Unto  the  covenant 
of  7-edemption  between  the  Father  and  the  Son,  wherein  these 
things  were  transacted  and  agreed,  as  we'  have  at  large  elsewhere 
declared.  [3.]  To  all  the  i^romises,  j^fophecies  and  predictions, 
that  were  given  out  by  divine  revelation,  from  the  beginning  of  the 
world.  In  them  was  this  joy  set  before  Christ.  Wlience  he  makes 
it  the  ground  of  his  undertaking,  that  in  the  vohnne,  or  head  of 
the  Book  of  God,  it  was  written  of  iiim,  that  he  should  do  his  will, 


VEK.  2.]  i:?i.:.Ti.::.TO  Tii^:  uebuews.  241 

Hfl).  X.  Yea,  these  things  were  the  piiacipal  subject  and  substance 
of  all  divine  revelations,  1  Pet.  i.  11,  12,  And  the  respect  of  Christ 
unto  these  promises  and  prophecies,  with  his  doing  things  so  as 
that  they  might  be  all  fulfilled,  is  frequently  mentioned  in  the  evan- 
gelists. So  was  the  joy  set  before  him,  or  proposed  unto  him. 
And  his  f  lith  of  its  accomplishment,  against  oppositions,  and  under 
all  his  sufferings,  is  illustriously  expressed,  Isa.  1.  6-9. 

Obs.  IV.  Herein  is  the  Lord  Christ  our  great  example,  in  that  he 
was  influenced  and  acted,  in  all  that  he  did  and  suffered,  by  a  con- 
tinual respect  unto  the  glory  of  God  and  the  salvation  of  the  church. 
And,— 

Obs.  V.  If  we  duly  propose  these  things  unto  ourselves,  in  all  our 
sufferings,  as  they  are  set  before  us  in  the  Scripture,  we  shall  not 
faint  under  them,  nor  be  weary  of  them, 

4.  The  things  themselves  wherein  the  Lord  Jesus  is  proposed  as 
our  exam[)le  are  expressed:  "  He  endured  the  cross, 
and  despised  the  shame."'  Pain  and  shame  are  the  .  '^'/'•'"  ''^'"'- 
two  constituent  parts  of  all  outward  sufferings.  And 
they  were  both  eminent  in  the  death  of  the  cross.  No  death  more 
lingering,  painful,  and  cruel;  none  so  shameful  in  common  reputa- 
tion, nor  in  the  thing  itself,  wherein  he  that  suffered  was  in  his 
dying  hours  exposed  publicly  unto  the  scorn  and  contempt  with 
insultation  of  the  worst  of  men.  It  were  easy  to  manifest  how  ex- 
treme they  were  both  in  the  death  of  Christ,  on  all  considerations, 
of  his  person,  his  nature,  his  relations,  disciples,  doctrine,  and  repu- 
tation in  them  all.  And  the  Scripture  doth  insist  more  on  tlie  latter 
than  on  the  former.  The  reproaches,  taunts,  cruel  nrockings,  and 
contempt,  that  were  cast  upon  him,  are  frequently  mentioned,  Ps, 
xxii.  and  Ixix.  But  we  must  not  here  enlarge  on  these  things.  It 
is  suhicient  that  under  these  heads  a  confluence  of  all  outward  evils 
is  contained, — the  substance  of  all  that  can  Ijefall  any  if  us  on  the 
account  of  the  profession  of  the  gospel.  Neitlier  Paganism  nor 
Popery  can  go  f  trther  than  painful  death,  shameful  hanging,  and 
tiie  like  effects  of  bloody  cruelty. 

With  respect  unto  the  first  of  these,  it  is  said  "he  endured  it" 
He  "  patiently  endured  it,"  as  the  word  signifies.  The  iuvincibl*^ 
patience  of  our  Lord  Jesus  Christ,  enduring  the  cross,  was  mani 
frsted,  not  only  in  the  holy  composure  of  his  soul  in  all  his  suffer- 
ings to  tlie  last  breath,  expressed  by  the  prophet,  Isa.  liii.  7 ;  but  in 
this  also,  that  during  his  torments,  being  so  unjustly,  so  ungrate- 
fully, so  villanously  dealt  withal  by  the  Jews,  he  neither  reviled, 
rej)roached,  nor  threatened  them  with  that  vengeance  and  destruc- 
tion wliich  it  was  in  his  power  to  bring  upon  them  every  m(jment; 
but  he  pitied  them,  and  prayed  for  them  to  the  last,  that  if  it  were 
possible  their  sin  might  be  forgiven,  Luke  xxiii.  oi;  1  Pet.  ii.  2l-'2&. 


242  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

Never  was  any  sucli  example  of  patient  enduring  given  in  the  world, 
before  nor  since;  nor  can  any  equal  to  it  be  given  in  human  nature. 

Ohs.  VI.  This  manner  of  Christ's  enduring  the  cross  ought  to  be 
continually  before  us,  that  we  may  glorify  God  in  conformity  there- 
imto,  according  to  the  measure  of  our  attainments,  when  we  are 
called  unto  sufferings. — If  we  can  see  the  beauty  and  glory  of  it, 
we  are  safe. 

As  unto  the  second,  or  shame,  "  he  despised  it."     Unto  invin- 
cible patience  he  added  heroic  magnanimity.     A}GyJ)vr^ 
Ai(rxuy»s  """  is   "  ignominy,    contempt,   shame,   from   reproach    and 
scorn ;"  such  as  the  Lord  Jesus  in  his  death  was  exposed 
unto.     An  ignominy  that  the  world,  both  Jews  and  Gentiles,  long 
made  use  of,  to  countenance  themselves  in  their  unbelief     This  he 
"  despised;" — that  is,  he  did  not  succumb  under  it;  he  did  not  faint 
because  of  it;  he  valued  it  not,  in  comparison  of  the  blessed  and 
glorious  effect  of  his  sufferings,  which  was  always  in  his  eye. 

Obs.  VII.  This  blessed  frame  of  mind  in  our  Lord  Jesus  in  all  his 
sufferings,  is  that  which  the  apostle  proposeth  for  our  encourage- 
ment, and  unto  our  imitation.  And  it  is  that  which  contains  the 
exercise  of  all  grace,  in  faith,  love,  submission  to  the  will  of  God, 
zeal  for  his  glory,  and  compassion  for  the  souls  of  men,  in  their 
highest  degree.     And, — 

Ohs.  VIII.  If  he  went  so  tlirough  his  suffering,  and  was  victorious 
in  the  issue,  we  also  may  do  so  in  ours,  through  his  assistance,  who 
is  "  the  author  and  finisher  of  our  fiiith."     And, — 

Obs.  IX.  We  have  the  highest  instance  that  faith  can  conquer 
both  pain  and  shame.'     Wherefore, — 

Obs.  X.  We  should  neither  think  strange  of  them  nor  fear  them, 
on  the  account  of  our  profession  of  the  gospel,  seeing  the  Lord  Jesus 
hath  gone  before,  in  the  conflict  with  them  and  conquest  of  them; 
— especially  considering  what  is  added  in  the  last  place,  as  unto 
the  fruit  and  event  of  his  sufferings,  namely,  that  he  is  "  set  down 
at  the  right  hand  of  the  throne  of  God;"  in  equal  authority,  glory, 
and  power  with  God,  in  the  rule  and  government  of  all.  For  the 
meaning  of  the  words,  see  the  exposition  on  chap.  i.  3,  viii.  L 

In  the  whole,  we  have  an  exact  delineation  of  our  Christian 
course  in  a  time  of  persecution:  1.  In  the  blessed  example  of  it, 
which  is  the  sufferings  of  Christ.  2.  In  the  assured  consequent  of 
it,  which  is  eternal  glory:  "If  we  suffer  with  him,  we  shall  also 
reign  with  him."  8.  In  a  direction  for  the  right  successful  discharge 
of  our  duty:  which  is  the  exercise  of  faith  on  Christ  himself  for 
assistance,  (1.)  As  a  sufferer  and  a  Saviour;  (2.)  As  the  author  and 
finisher  of  our  faith.  4.  An  intimation  of  the  great  encouragement, 
which  we  ought  to  fix  upon  under  all  our  sufferings;  namely,  the 
joy  and  glory  that  are  set  before  us,  as  the  issue  of  them. 


ter.  8.]  epistle  to  the  hebrews.  243 

Verse  3. 

And  the  apostle  carries  on  the  same  argument,  with  resjject  unto 
an  especial  improvement,  of  it  in  this  verse. 

Ver.  3. — ' Avay.oyieadDi  yap  rov  roiauTTiv  u'?ro,(Msfisvr}x6ra  ut6  toiv  a,arip- 
TuT'.utv  sis  avTOV  avTiXoylav,  I'va  /x5i  xa/AJjre,  raTg  •vj/u^a/'s  v/j,uv  S/iXu6fi(voi 

^ KvoChoyiaxaDi.  Svr.,  "'IlI,  "  see,"  "  I'ehdlii."  Vulg.,  «  recogitate."  Rhem., 
"think  diligently  on;"  not  unfitly.  Beza,  " reputate  quis  ille  sit,"  "counting," 
"  refkomng."  "judging  who  he  is;"  referring  it  to  the  person  of  Christ. 

Yap.  Vulg.,  "  enim."  Syr.,  ^''?7s  "  therefore;"  for  in  some  copies  of  the  Greek 
it  i--  wv\  but  when  y«p  is  a  note  of  inference  from  what  was  Paid,  and  not  red- 
ditive  of  the  reason  of  what  was  said,  it  is  better  rendered  in  Latin  by  "  nam" 
thjn  "enim,"  and  includes  the  force  of  ov:/,  "therefore." 

'YaiKintw  oi,vrih(tyiat,u.  Syr.,  '*'??,  "quantum"  or  "quanta,"  "how  great  things;" 
referring  unto  the  sufferings  of  Christ.  And  indeed  a.yri'hoyix  signifies  not  only 
a  "contradiction  in  words,"  but  an  "opposition  in  things"  also,  or  el-e  the  trans- 
lator quite  left  out  this  word,  rendering  rQict'jrnv  by  >'!Jt'.  "Vulg.,  "  talem  contra- 
dictionem."  "such  contr.-idiction." 

'Ttto  ruv  ctf^ocprcShZiv.  Syr.,  "p^i^  '*.?r'!?  It?,  "from  those  wicked  ones;"  referring 
it  to  them  by  wiiom  he  was  crucified. 

E/f  cii/Tov,  "  adversus  semet  ipsum,"  "  acrainst  himself."  The  Syriac  here 
departs  from  the  original,  V'^r?:?  *';?^??  ^'H  V'v"^?  "who  were  enemies"  or  "ad* 
vei-saries  unto  tiieir  own  souls;"  intimating  the  ruin  that  the  persecutors  of  him 
brought  on  themselves. 

'Iva.  fiv}  Kcif^Yire.  Syr.,  T=?  l^^"?  ^l'',,  "that  ye  be  not  \\eary,"  that  it  be  not 
irksome  unto  you.  Vulg.  Lat ,  "  ut  ne  fatigemini."  Rhem.,  "that  ye  be  not 
weari'  d, '  in  a  passive  sense:  "  fatiscatis,"  "  faint  not." 

'ExAt/o^:4£i/o<,  "deficientes,"  "  fracti,"  "remissi;"  "  faint,"  "  be  broken  in  your 
minds."  We  read  the  words,  "lest  ye  be  wearied,  and  faint  in  your  minds;" 
but  "and"  is  not  in  the  original,  and  the  introduction  of  it  leads  from  the  sense 
or'  the  words:  for  that  which  is  e.\horted  against  is  expressed  in  >cci.^u.r,ri,  to  be 
"wearied,"  or  "faint;"  and  the  other  w(jrds  express  the  cause  of  it,  which  is 
the  sinking  of  our  spirits,  or  the  breaking  of  our  resolution,  or  fainting  in  uUr 
minds. 

Yer.  3. — For  consider  liim  [call  things  to  account  concern- 
ing him]  that  endured  such  [so  great]  contradiction  of 
sinners  against  himself,  that  ye  be  not  wearied  through 
fainting  ni  your  minds. 

The  introduction  of  the  close  of  this  exhortation  from  the  looking 
unto  Jesus,  is  by  yap.     This  renders  not  a  reason  of 
what  was  spoken  before,  but  directs  unto  an  especial 
motive  unto  the  duty  exhorted  unto.     Some  copies  read  oZv,  "there- 
fore," in  a  progressive  exhortation. 

The  peculiar  manner  of  the  respect  of  faith  unto  Christ  is  ex- 
pressed by  avakoykaah,  which  we  render  "  consider."  So  we  are 
directed  to  consider  him,  Heb.  iii.  1.  But  there  in  the  original  it  is 
Y-aravantsaMi, — a  word  of  another  form,  used  again  chap,  x,  24.  So 
we  also  render  Ssw^s/Vs,  chap.  vil.  4.     This  word  is  nowhere  else  used 


244i  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

in  the  New  Testament.  '  AmXny'ia,  from  whence  it  is  taken,  is  so 
once  onl}^  Rom.  xii.  6;  where  we  render  it  "proportion,"  "the  pro- 
portion of  faith:"  and  so  is  the  word  used  in  mathematical  sciences, 
wliereunto  it  doth  belong;  the  due  proportion  of  one  thing  unto 
another;  so  that  the  verb  is  to  compare  things  by  their  due  propor- 
tion one  to  another.  Whether  it  respects  the  person  of  Christ,  or 
his  sufferings,  we  shall  see  immediately. 

The  object  of  this  consideration  is,  "  him  that  endured."  Of  this 
enduring  we  spake  in  the  verse  foregoing.  But  whereas  mention  is 
made  oi  him  wlio  endured,  and  of  luhat  he  endured,  we  must  in- 
quire where  the  emphasis  lies  tliat  determines  the  object  of  tlie 
computation  by  proportion  whereunto  we  are  directed,  though  neither 
of  them  be  excluded. 

In  the  first  way,  the  force  of  the  apostle's  exhortation  is  taken 
irora  the  person  of  Christ;  in  the  latter,  from  his  sufferinrjs.     As, 

1.  '"  Consider  him;"  "  qualis  sit;"  make  a  just  estimate  between  him 
and  us.  If  lie  suffered,  if  he  endured  such  things,  why  should  not 
we  do  so  also?  For  he  is  the  Son  of  God,  "the  author  ami  finisher 
of  our  faith."     He  had  all  glory  and  power  in  his  own  hand.'     And, 

2.  As  to  the  event  of  his  sufferings,  he  is  set  down  at  the  right  hand 
of  God.  '  Compute  thus  with  yourselves,  that  if  he,  being  so  great,  so 
excellent,  so  infinitely  exalted  above  us,  yet  "  endured  such  contra- 
diction of  sinners,"  ought  we  not  so  to  do,  if  we  are  called  there- 
unto?' 

In  the  latter  way,  supposing  the  proposal  of  his  person  unto  us  in 
the  foregoing  verse,  he  calls  us  unto  the  consideration  of  xuhat  he 
mfferedin  particular,  as  unto  the  "contradiction  of  sinners;"  "such," 
so  great  "  contradiction."  And  the  word  is  applied  unto  all  man- 
ner of  oppositions,  and  not  to  contradiction  only,  and  so  may  in- 
clude all  the  sufferings  of  Christ.  These  he  calls  us  to  consider, 
by  comparing  our  own  with  them.  And  this  sense  the  following 
words  incline  unto,  '"For  ye  have  not  yet  resisted  unto  blood,"  as 
be  did.' 

But  although  these  things  are  thus  distinguished,  yet  are  they  not 
to  be  divided.  Both  the  person  of  Christ,  and  what  he  suffered,  are 
proposed  unto  our  diligent  consideration  and  computation  of  thein, 
with  respect  unto  us  and  our  sufferings. 

There  is  in  this  verse,  1.  A  caution  against,  or  a  dehortation  from, 
an  evil  that  is  contrary  to  the  duty  exliorted  unto,  and  destructive 
of  it;  "  that  ye  be  not  wearied."  2.  The  luay  whereby  we  may  fall 
into  this  evil ;  and  that  is  by  "fainting  in  our  minds."  3.  The  means 
to  prevent  it,  and  to  keep  us  up  unto  our  duty;  which  is  the  dili- 
gent consideration  of  the  Lord  Christ,  whom  we  are  to  look  unto: 
and  that,  (1.)  As  unto  the  excellency  of  his  person;  and,  (2.)  As 
unto  his  sufferings  in  one  peculiar  way,  of  "enduring  the  contradic- 


TER.  3.]  EPISTLE  TO  THE  HEBREWS.  245 

tion  of  sinners."  (3.)  As  unto  the  greatness  of  that  contradiction, — 
"  6'uc/i  contrailictioii,"  or  so  great.  4.  The  force  of  this  considera- 
tion unto  that  end  is  to  be  expliined. 

1.  That  which  we  are  cautioned  about  is,  "that  we  be  not  wearied." 
Kd'j,vca  is  "to  hdxnir  so  as  to  brinir  on  weariness;"  and 
'■to   be  sick,"   which   is   accomi)anied   with   weariness,  ►«  a«»i  *«- 

James  v.  Jo,  2'jjasi  rhv  xd/j,vovTa, — "  Sliall  save  the  sick;" 
and  "  to  be  spent  with  laljour,  so  as  to  give  over:"  so  here,  and  Bev. 
ii.  o;  in  which  places  alone  the  word  is  used.  K£y./4?3X6Vg5,  in  war  and 
games  for  victory,  are  opposed  to  ax/^^rsg,  "  those  that  are  courageous 
and  successiul;"  signifying  "such  as  despond,  faint,  and  give  over." 
Lucian  in  Hermot.  cap.  xl.:  Ka/  'isn  toZto  ov  /xixpa  ihr-oyja  rov  ddXriTou, 
TO  fi'fKXiiv  az/x^ra  toTc  xix,a^K6(ri  aufj^-iricusiiai^ — "  It  is  no  small  good 
foitune  of  a  cliampion,  when  he  that  is  bold  and  courageous,  falls  in 
contention  with  faint-hearted  ])ersons."  And  the  apostle  treating 
before  of  a  race,  and  our  conflict  therein,  may  easily  be  supposed  to 
have  resprct  unto  such  as  Tainted  tlirough  weariness  in  those  con- 
tests. But  the  sense  of  the  word  is  fully  explained  in  that  other 
place,  where  it  is  used  in  the  same  case,  Rev.  ii.  3,  "Thou  hast  borne, 
and  hast  patience,  and  for  my  name's  sake,  hast  laboured,  and  hast 
not  fainted."  To  abide  and  persevere  in  suffering  and  labour  for 
the  name  of  Christ,  is,  not  to  faint  or  be  wearied.  Wherefore,  to 
be  "  wearied"  in  this  case,  is  to  be  so  pressed  and  discouraged  with 
the  greatness  or  length  of  difficulties  am.!  trials  as  to  draw  back,  to 
give  over  partially  or  totally  from  tiie  profession  of  the  gospel.  For 
there  is  such  a  weariness,  as  whereon  men  do  not  absolutely  give 
over  the  work  or  labour  wherein  they  are  engaged,  but  it  grows 
very  uneasy  and  tedicms  unto  them,  that  they  are  even  ready  so  to 
give  over.  And  this  I  judge  to  be  the  irame  of  mind  here  cautioned 
against  by  the  apostle,  namely,  the  want  of  life,  vigour,  and  cheer- 
fulness in  profes.sion,  tending  unto  a  relinquishment  of  it.  And  it 
is  hence  evident, — 

Ohs.  I.  That  such  things  may  befall  us,  in  the  way  of  our  profes- 
sion of  the  gospnl,  as  are  in  themselves  apt  to  weary  and  burden  us, 
so  as  to  solicit  our  minds  unto  a  relinquishment  of  it. —  Such,  in  par- 
ticular, are  the  mentioned  reproaches  and  contradictious  of  men, 
making  way  unto  further  sufferings. 

Ohs.  II.  When  we  begin  to  be  heartless,  desponding,  and  weary 
of  our  stiff  rings,  it  is  a  dangerous  disposition  of  mind,  towards  a 
defection  from  the  gospel.  So  it  hath  been  with  many,  wdio  at  first 
vigorously  engaged  in  profession,  but  have  been  wrought  over  unto 
a  co'd'ormity  with  the  world,  by  weariness  of  their  trials.     And, — 

Ohs.  III.  We  ouglit  to  watch  against  nothing  more  diligently  than 
the  insensible,  gradual  prevailing  of  such  a  frame  in  us,  if  we  intend 
to  be  faithful  unto  the  end. 


246  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

2.  There  is  the  tuay  whereby  we  fall  into  this  dangerous  condition, 
Ta??     ■v^w-    ^^  ^^^  ^^st  words  of  the  verse;  it  is  by  "  tainting  in  our 

xa.7s  i/fiZt  ix-  minds."  For  so  I  take  the  mind  of  the  apostle  to  be- 
Xvofiitoi.  ^~  ^^J^■^  sKXUsdai,  is  *'  anirao  defici  et  concidere ;"  "  to 

have  the  strength  and  vigour  of  the  mind  dissolved,  so  as  to  faint 
and  fall;"  to  be  like  a  dying  man,  to  whom  "solvuntur  frigore  mem- 
bra," by  a  dissolution  of  all  bodily  strength.  And  wherein  this  doth 
consist  we  must  inquire. 

There  is  a  spiritual  vigour  and  strength  required  unto  persever- 
ance in  profession  in  the  time  of  persecution.  Hence  our  duty 
herein  is  prescribed  unto  us  under  all  the  names  and  terms  of  pre- 
paration for  a  severe  fight  or  battle.  We  are  commanded  to  "  arm 
ourselves  with  the  same  mind  that  was  in  Christ,"  1  Pet.  iv.  1 ;  to 
"  take  to  ourselves  the  whole  armour  of  God,  that  we  may  be  able 
to  resist  and  stand,"  Eph.  vi.  13;  to  "watch,  to  stand  fast  in  the 
faith,  to  quit  ourselves  like  men,  to  be  strong,"  1  Cor.  xvi.  13.  And 
it  is  the  constant,  vigorous  acting  of  faith  that  is  required  in  all  these 
things.  Wherefore  this  "  fainting  in  our  minds,"  consists  in  a  re- 
mission of  the  due  acting  of  faith  by  all  graces,  and  in  all  duties.  It 
is  faith  that  stirs  up  and  engageth  spiritual  courage,  resolution, 
patience,  perseverance,  prayer,  all  preserving  graces  and  duties.  If 
it  fail  herein,  and  our  minds  are  left  to  conflict  with  our  difficulties 
in  their  own  natural  strength,  we  shall  quickly  grow  Aveary  of  a  per- 
secuted profession.  Here  lies  the  beginning  of  all  spiritual  declen- 
sions, namely,  in  the  want  of  a  due  exercise  of  faith  in  all  these 
graces  and  duties.  Hereon  our  spiritual  strength  is  dissolved,  and 
we  wax  weary.     And, — 

Obs.  IV.  If  we  design  perseverance  in  a  time  of  trouble  and  per- 
secution, it  is  both  our  wisdom  and  our  duty  to  keep  up  faith  unto 
a  vigorous  exercise;  the  want  whereof  is  the  fainting  in  our  minds. 
— This  is  like  the  hands  of  Moses  in  the  battle  against  Amalek. 

3.  The  third  thing  in  the  words  is  that  which  is  laid  down  in  the 
beginning  of  the  verse;  which  is,  the  way  and  means  of  our  preserva- 
tion from  this  evil  frame,  and  danger  thereon.  And  this  is,  the  dili- 
gent consideration  of  the  person  of  Christ  and  his  sufferings,  or  of 
his  person  in  his  sufferings. 

The  meaning  of  the  words  hath  been  before  spoken  unto.  The 
duty  itself  enjoined  is  built  on  the  direction  in  the  foregoing  verse, 
to  look  unto  him.  So  look  unto  him,  as  to  consider  diligently  both 
who  he  is,  and  what  he  suffered;  and  so  consider  it  as  to  make  ap- 
plication of  what  we  find  in  him  and  it  unto  our  own  case.  Are  we 
called  to  suffer?  let  us  weigh  seriously  who  went  before  us  herein. 

The  excellency  of  his  person,  with  respect  unto  his  sufferings,  is  in 
the  first  place  to  be  called  unto  an  account,  and  adjusted  as  unto  our 
Bufferings.     This  our  apostle  fully  proposeth  unto  us,  Phil.  ii.  5-11. 


VER.  3.]  EPISTLE  TO  THE  HEBREWS.  247 

And  as  unto  his  sufferings,  he  proposeth  the  consideration  of  thera 
in  one  especial  instance,  and  therein  every  word  is  einpliatical:  (1.) 
It  was  contradiction  he  underwent.  (2.)  It  was  such,  or  so  great, 
as  is  not  easy  to  be  apprehended.  (3.)  It  was  the  contradiction  of 
sinners.     (4.)  It  was  against  /ii'mse?/' immediately. 

(1.)  He  endured  "contradiction."  The  word,  as  was  observed,  is 
used  for  any  kind  of  opposition,  in  things  as  well  as  , 
words,  and  so  may  include  the  whole  suffering  of  Christ 
from  men,  both  in  the  cross  and  in  the  shame  thereof;  but  no  doubt 
the  apostle  hath  peculiar  respect  unto  the  reviliiigs  and  reproaches 
which  he  underwent,  the  opposition  made  unto  his  doctrine  and 
ministry,  proclaiming  himself  to  be  a  deceiver,  and  his  doctrine  to 
be  a  fable.  And  yet  more  especially,  regard  may  be  had  to  their 
triumpliing  over  him  when  he  was  crucified:  "Let  the  King  of 
Israel  come  down  from  the  cross,  and  we  will  believe.  He  saved 
others,  himself  he  cannot  save."     Thus  was  it  with  him.     And,— 

(2.)  The  apostle  intimates  the  severity  and  cruelty  of  those  con- 
tradictions; and  herein  he  refers  us  unto  the  whole  story 
of  what  passed  at  his  death.     "  Such  contradiction," — 
so  bitter,  so  severe,  so  cruel:   whatever  the  malicious  wits  of  men,  or 
suggestions  of  Satan  could  invent  or  broach,  that  was  venomous  and 
evil,  was  cast  upon  him. 

(.3.)  It  was  the  "  contradiction  of  sinners;"  that  is,  such  as  gave 
no  bounds  to  their  wrath  and  malice.  But  withal,  the 
apostle  seems  to  reflect  on  them  as  unto  their  state  and  ,  '^'^\~ ''"" 
condition.  For  it  was  the  priests,  the  scribes,  and  Pha- 
risees, who  from  first  to  last  managed  this  contradiction;  and  these 
all  boasted  themselves  to  be  just  and  righteous,  yea,  that  they  alone 
were  so,  all  others  in  comparison  with  them  being  sinners.  Herewith 
they  pleased  themselves,  in  the  height  of  their  contradiction  to  Jesus 
Christ.  And  so  it  hath  been  and  is  with  all  their  successors  in  the 
persecution  of  the  church.  But  they  did  deceive  theiiaselves;  they 
were  sinners,  the  worst  of  sinners, — and  had  the  end  of  sinners. 

(4.)  It  was  an  aggravation  of  his  sufferings,  that  this  contradiction 
against  him  was  immediate,  and  as  it  were  unto  his 
luce.      Ifiere  is  an  emphasis  in  that  expression,  sig  airov, 
"against  himself"  in  person:  so  they  told  him  openly  to  his  face 
that  he  had  a  devil,  that  he  was  a  seducer,  etc. 

All  this  he  "  patiently  endured,"  as  the  sense  of  the  word  was  de- 
clared on  the  foreffoinw  verse. 

4.  Lastly,  The  consideration  hereof,  namely,  of  the  Lord  Christ's 
patient  enduring  these  contradictions  against  himself,  is  proposed  as 
the  means  to  preserve  us  fiom  being  weary  and  fainting  in  our 
minds. 

It  is  so,  (1.)  By  the  way  of  motive;  for  if  he,  who  in  himself  and 


21-8  AN  EXrO?lTIOX  OF  THE  [CHAP,  XIL 

in  his  own  person  was  infinitely  above  all  opposition  of  sinners,  as 
the  apostle  states  the  case,  PhiL  ii.  5-8,  yet  for  our  sakes  would  un- 
dergo and  conflict  with  them  all,  it  is  all  the  reason  in  the  world 
that  for  Ids  sake  we  should  submit  unto  our  portion  in  them.  (2.) 
By  the  way  of  precedent  and  example,  as  it  is  urged  by  Peter, 
1  Epist.  ii.  21,  22.  (3.)  By  the  way  of  deriving  2^ower  from  him; 
f  )r  tlie  due  consideration  of  him  herein  will  work  a  conformity  in 
our  minds  and  souls  unto  him  in  his  sufferings,  which  will  assuredly 
preserve  us  from  fainting.     And  we  may  observe, — 

Obs.  V.  That  the  malicious  contradiction  of  wicked  priests,  scribes, 
and  Ptiarisees,  against  the  truth,  and  those  that  profess  it,  on  the 
aocouut  thereof,  is  suited  to  make  them  faint,  if  not  opposed  by  the 
vigorous  acting  of  faith  on  Clirist,  and  a  due  consideration  of  his 
suti'criiigs  in  the  same  kind. 

Obs.  VI.  Whoever  t'ney  are,  who  by  their  contradictions  unto  the 
trutli,  aaid  them  that  do  profess  it,  do  stir  up  persecution  against 
them,  let  them  pretend  what  they  will  of  righteousness,  they  are 
sinners,  and  that  in  such  a  degree  as  to  be  obnoxious  unto  eternal 
death. 

Obs.  VII.  If  our  minds  grow  weak,  through  a  remission  of  the 
vioorous  actino;  of  faith,  in  a  time  of  great  contradiction  unto  our 
piufession,  they  will  quickly  grow  weary,  so  as  to  give  over,  if  not 
timely  recovered. 

Obs.  VIII.  The  constant  consideration  of  Christ  in  his  sufferings 
is  the  best  means  to  keep  up  faith  unto  its  due  exercise  in  all  tiuies 
of  triah 

Verse  4). 

Ver.  4. — Ye  have  not  yet  resisted  unto  blood,  striving 
against  sin. 

o 

Having  proposed  the  great  example  of  Jesus  Christ,  and  given 
directions  unto  the  improvement  of  it,  the  apostle  proceeds  unto 
more  g>-ne'ral  arguments,  for  the  confirmation  of  his  exhortation  unto 
patience  and  perseverance  in  the  times  of  suffering.  That  in  this 
verse  is  taken  from  the  consideration  of  their  present  state,  and  what 
3'et  tliey  might  be  called  unto,  in  the  cause  wherein  they  were  en- 
iiaied.  For  what  can  redeem  them  from  ruin  under  greater  trials 
who  faint  under  the  less? 

The  argument  being  taken  from  comparing  their  present  state 
with  what  they  might  justly  expect,  the  consideration  of  the  things 
ensuing  is  necessary  unto  the  exposition  of  the  words:  1.  What  was 
their  present  state  with  respect  unto  troubles.     2.  Vi^hat  they  mighi; 


T/XaTElTTJJTt. 


XFAl.  4..]  EPISTLE  TO  THE  ITEUREWS.  219 

yet  he  called  unto.  3.  The  cause  whence  tlieir  present  and  fiitnre 
sufferings  <lid  and  were  to  proceed.  4,  The  ^val/  of  oppo.sing  these 
evils,  or  danger  from  them.  5,  The  force  of  tiie  argument  that  is 
in  the  words  unto  the  end  of  the  exiiortation. 

1.  Tlie  first  of  these,  or  their  present  state,  is  expressed  7ie[ja- 
tively:  "Ye  have  not  yet  resisted  unto  blood."  He  outu  ^.i-:^. 
gi'ants  that  they  had  met  with  many  sufferings  already;  fs"-''. 
but  they  had  been  restrained,  so  as  not  to  proceed  unto 
blood  and  life.  And  he  hath  respect  unto  what  he  had  affirmeid  of 
their  past  and  present  sufferings,  chap.  x.  82-34.  See  the  expo- 
sition of  the  place.  In  all  these  they  bad  well  acquitted  them- 
selves, as  he  there  declares.  But  they  were  not  hereby  acquitted 
and  discharged  from  their  warfare;  for, — 

2.  He  intimates  what  they  might  yet  expect;  and  that  is  blood. 
All  sorts  of  violent  deaths,  by  the  sword,  by  tortures,  by  lire,  are 
includetl  herein.  Tiiis  is  the  utmost  that  persecution  can  rise  unto. 
Men  may  kill  the  body;  but  when  they  iiave  done  so,  they  can  do  no 
njore."  Blood  gives  the  utmost  bounds  to  their  rage.  And  whereas 
the  apostle  says,  "  Ye  have  not  yet  resisted  unto  blood,"  two  things 
are  includt'd:  (I.)  That  those  who  are  engaged  in  the  profession  of 
the  gospel  havt?  no  security,  but  tliat  they  may  be  called  unto  the 
utmost  and  last  sufferings,  by  blood,  on  the  account  of  it.  For  this 
is  that  which  their  adversaries  in  all  ages  do  aim  at,  and  that  which 
they  have  attained  to  effect  in  mukiiudes  innumerable.  And  God 
hath  designed,  in  his  infinite  wisdom,  that  for  his  own  glory,  the 
glory  of  Christ,  and  of  the  gospel,  and  of  the  church  itself,  so  it 
shall  be.  (2.)  That  wdiatever  befall  us  on  this  side  bloo4,  is  to  be 
looked  on  as  a  fruit  of  tlivine  tenderness  and  mercy.  Wherefore  I 
do  not  think  that  the  apostle  doth  absolutely  determine  that  suffer- 
itigs  amongst  those  Hebrews  would  come  at  length  unto  blood;  but 
argues  from  hence,  that  whereas  there  is  this  also  prepared  in  the 
suffering  of  the  church,  namely,  death  itself  in  a  way  of  violence, 
they  who  were  indulged,  anil  as  yet  not  called  thereunto,  ought  to 
take  care  that  they  fainted  not  under  those  lesser  sufferings  where- 
unto  they  were  exposed.     And  we  may  see, — 

Obs.  I.  That  the  proportioning  ^the  degrees  of  sufferings,  and  the 
disposal  of  tliem  as  unto  times  and  seasons,  are  in  the  hand  of  God. 
Some  shall  suffer  in  their  goods  and  liberties,  some  in  their  lives, 
some  at  one  time,  some  at  another,  as  it  seems  good  unto  him.  Let 
us  therefore  every  one  be  contented  with  our  present  lot  and  por- 
tion in  these  things. 

Obs.  II.  It  is  highly  dishonourable  to  faint,  in  the  cause  of  Christ 
and  the  gospel,  under  lesser  sufferings,  when  we  know  thei'e  are 
greater  to  be  undergone,  by  ourselves  and  others,  on  the  same  ac- 
count. 


250  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

8.  The  third  thinpr,  is  the  cause  of  their  suffering,  or  rather  the 
n  0-  Th,  a-  P'^^'^y  ^^'^^^  whom  their  contest  was  in  what  they  suf- 
ftaprlav  ivra-  fered ;  and  this  was  "  sin."  The  apostle  abidt^s  in  his 
•ycunZof^tvoi.  ahusiou  uuto  Strife  or  contest  for  victory  in  pubUc 
games.  Therein  every  one  tliat  was  called  unto  them  had  an  ad- 
versary, whom  he  was  to  combat  and  contend  withal.  So  have 
believers  in  their  race;  and  their  adversary  is  sin.  It  was  not  their 
persecutors  directly,  but  sin  in  them,  that  they  had  to  conflict  withaL 
But  whereas  sin  is  but  an  accident  or  quality,  it  cannot  act  itself 
but  in  the  subjects  wherein  it  is.  This,  therefore,  we  may  inquire, 
namely,  in  whom  it  is  that  this  sin  doth  reside,  and  consequently 
what  it  is. 

Sin,  wherewith  we  may  have  a  contest,  is  either  in  others  or  in 
ourselves.  These  others  are  either  devils  or  men.  That  we  have  a 
contest,  a  fight  in  our  profession,  with  sin  in  devils,  the  apostle  de- 
clares, Eph.  vi.  12,  "Eff**/!/  7!/j,h  ri  Tra'Xjj, — "Our  wrestling,"  "our  com 
test,  is  with,"  or  "  against  principalities  and  powers,  against  the 
rulers  of  the  darkness  of  this  world,  against  spiritual  wickednesses 
in  high  places."  In  this  sort  of  persons,  that  is,  wicked  angels,  sin 
continually  puts  forth,  and  acts  itself  for  the  ruin  and  destruction 
of  the  church.  Especially  it  doth  so  in  stirring  up  persecution 
again.st  it.  "  The  devil  shall  cast  some  of  you  into  prison,"  Rev. 
ii.  10.  Against  sin  in  them,  and  all  the  effects  produced  thereby, 
we  are  to  strive  and  contend.  So  is  it  with  men  also,  by  whom  the 
church  is  persecuted.  They  pretend  other  reasons  for  what  they  do; 
but  it  is  sin  acting  itself  in  malice,  hatred  of  the  truth,  blind  zeal, 
envy,  and  bloody  cruelty,  that  engageth,  influenceth,  and  ruleth 
them  in  all  they  «'".  With  all  the  effects  and  fruits  of  sin  in  them 
also  believers  do  ^wijtend. 

Again;  they  have  a  contest  with  sin  in  themselves.  So  the 
apostle  Peter  tells  us,  that  "fleshly  lusts"  do  "war  against  the 
soul,"  1  EjDist.  ii.  11.  They  violently  endeavour  the  overthrow  of 
our  faith  and  obedience.  How  we  are  to  strive  against  them,  was 
fully  declared  in  the  exposition  of  the  first  verse. 

So  the  apostle  seems  to  have  respect  unto  the  whole  opposition 
made  unto  our  constancy  in  profession  by  sin,  in  whomsoever  it 
acts  unto  that  end,  ourselves  or  others.  And  this  is  a  safe  interpre- 
tation of  the  word,  comprehensive  of  a  signal  warning  and  instruc- 
tion unto  the  dutiy  exhorted  unto.  For  it  is  a  subtle,  powerful, 
dangerous  enemy  which  we  have  to  conflict  withal,  and  that  which 
acts  Itself  in  all  ways  and  by  all  means  imaginable.  And  this  an- 
swers the  comparison  or  allusion  unto  a  public  contest,  which  the 
apostle  abideth  in.  Yet  I  will  not  deny,  but  that  not  only  the  sin 
wiiereV)y  we  are  pressed,  urged,  and  inclined,  but  that  also  where- 
unco  we  are  pressed  and  urged,  namely,  the  sin  of  defection  and 


VER,  4.]  EPISTLE  TO  THE  HEBREWS.  251 

apostasy,  may  be  Intended.  This  we  are  to  contend  against.  But 
these  things  are  not  separable.     And  we  may  observe, — 

Obs.  III.  That  signal  diligence  and  watchfulness  are  required  in 
our  profession  of  the  gospel,  considering  what  enemy  we  have  to 
conflict  withal.  This  is  sin,  in  all  the  ways  whereby  it  acts  its  power 
and  subtlety,  which  are  unspeakal)le. 

Obs.  IV.  It  is  an  honourable  warfare,  to  be  engaged  against  such 
an  enemy  as  sin  is. — This  is  all  the  enemy  that  Christians  have, 
as  such.  It  works  in  devils,  in  other  men,  in  themselves;  yet 
nothing  but  s-in,  and  that  as  sin,  is  their  enemy.  And  this  being 
the  only  contrariety  that  is  to  the  nature  and  will  of  God  himself,  it 
is  highly  honourable  to  be  engaged  against  it. 

Obs.  V.  Though  the  world  cannot,  or  will  not,  yet  Christians  can 
distinguish  between  resisting  the  authority  of  men,  whereof  they 
are  unjustly  accused;  and  the  resistance  of  sin,  under  a  pretence  of 
that  authority,  by  refusing  a  compliance  with  it. 

4.  The  way  or  manner  of  the  opposition  to  be  made  unto  sin,  in 
and  for  the  preservation  of  our  profession,  is  to  be  considered.  And 
this  is  by  "  resisting  "  and  "  striving."  They  are  both  'Avrixari- 
military  terms,  expressing  fortitude  of  mind  in  resolu-  «-t»)7-£.  'Avia- 
tion and  execution.  There  is  included  in  them  a  sup-  y^^'^'y-''""- 
position  of  a  vigorous  and  violent  assault  and  opposition,  such  as 
enemies  make  in  fight  or  battle.  It  is  not  a  ludicrous  contest  that 
we  are  called  unto.  It  is  our  lives  and  souls  that  are  fought  for; 
and  our  adversary  will  spare  neither  pains  nor  hazard  to  win  them. 
Hereunto,  therefore,  belong  all  the  instructions  that  are  given  us  in 
the  Scripture,  to  "  arm  ourselves,  to  take  to  ourselves  the  whole 
armour  of  God,  to  watch,  to  be  strong,  to  quit  ourselves  like  men." 
They  are  all  included  in  the  sense  of  these  two  words.     And, — 

Obs.  VI.  There  is  no  room  for  sloth  or  negligence  in  this  conflict. 

Obs.  VII.  They  do  but  deceive  themselves,  who  hope  to  preserve 
their  faith  in  times  of  trial,  without  the  utmost  watchful  diligence 
against  the  assaults  and  impressions  of  si'  .     Yea, — • 

Obs.  VIII.  The  vigour  of  our  minds,  ni  the  constant  exercise  of 
spiritual  strength,  is  required  hereunto. 

Obs.  IX.  Without  this,  we  shall  be  surprised,  wounded,  and  at 
last  destroyed,  by  our  enemy. 

5.  Lastly,  The  force  of  the  argument  in  these  words,  unto  the  con- 
firmation of  the  present  exhortation,  ariseth  from  the  application  of 
it  unto  the  present  state  of  these  Hebrews.  For  whereas,  in  taking 
upon  them  the  profession  of  the  gospel,  they  had  engaged  to  bear 
the  cross,  and  all  that  was  comprised  therein,  they  were  not  yet 
come  or  called  unto  the  utmost  of  it,  namely,  a  resistance  unto 
blood;  so  that  to  faint  in  their  present  state,  under  lesser  trials, 
was  exceedingly  unbecoming  of  them.     And, — 


252  AN  EXrOSITION  OF  THE  [CHAP.  XII. 

Ohs.  X.  Tliey  that  would  abide  faitliful  in  tlieir  profession  in 
times  of  trial,  ouylit  constantly  to  bear  in  mind  and  be  armed 
against  the  worst  of  evils  that  they  may  be  called  unto  on  the  ac- 
coiint  thereof — This  will  preserve  them  from  being  shaken  or  sur- 
prised with  those  lesser  evils  wliich  may  befall  them,  when  things 
come  not  to  an  extremity. 

Verse  5. 

fjLOV,  fJjYi  oXiydjf'ii  'iruidiiag  Kvplov,  /iJjSs  exXuou  i/t    avrou  sXsy^oftivoc. 

Tla.Dot.K'h::-jii)<;.  Vnljj.  L;it.,  "  consol.itii"'nis,"  "  of  the  comfort"  or  "cotTiola- 
tru;"  \\i\i(li  is  another  signification  of  tl]e  v/ord,  but  not  proper  to  this  place. 
Syr.,  >*J"?  '';p^^?,  "of  that  doctrine."  "  Exhortationis,"  "adhortationis;"  "of 
the  exhortation." 

"Ht;?.  The  Svriac  having  rendered  the  word  by  "that  doctrine,"  adds  next, 
•'  whiih  v\e  have  spoken  unto  you,  as  unto  chiMren;"  referring  it  unto  some  in- 
structions given  by  the  apostle. 

llaihiiu;.  Vulg.,  "  discipHnam/'  "the  discipline."  Syr.,  f^!;;l"';'? ,"  cor- 
rection," '•  reliuke;"  "  castigationem,"  "the  chastisement."  'ExAi/oy.  Yulg., 
"  ne  tatigemini:"  "  be  not  weary;"  "  ne  sis  remissus;"  "faint  not." 

^CKiyoirst.  Vu!g.,  '' ne  negl-gas:"  so  others,  "neglect  not:"  we,  "despise 
not,''  properly:  for  not  only  doth  the  word  itself  signify  "  to-  set  light  by,"  but 
the  Hfhrew  ~>?"'?"'?,  Prov.  iii.  11,  is  "to  repudiate,  to  reject  and  contemn." 
And  "5*"^  is  properly  "correction." 

Yer.  5. — And  ye  have  forgotten  the  exhortation  -wliich 
speaketh  unto  you  as  unto  children,  My  son,  despise 
not  thou  the  chastening  of  the  Lord,  nor  faint  [or  wax 
wear//'\  wlien  thou  art  rebuked  of  him. 

/  Th#'  apostle  in  these  words  proceeds  unto  a  new  argument,  whereby 
to  press  his  exhortation  imto  jiatience  and  perseverance  under  suffer- 
ings. And  this  is  taken  from  the  nature  and  end,  on  the  part  of 
God,  of  all  those  sufferings  which  he  sends  or  calls  us  unto.  For 
they  are  not  only  necessary,  as  testimonies  unto  the  truth,  but  as 
unto  us  they  are  chastisements  and  afflictions,  wdiich  we  stand  in 
need  of,  and  wherein  God  hath  a  blessed  design  towards  ns.  And 
this  nigument  he  enforceth,  with  sundry  considerations,  unto  the 
end  of  verse  13.  / 

Obs.  I.  This  is  a  blessed  effect  of  divine  wisdom,  that  the  sufferings 
which  we  undt-rgo  from  men,  for  the  profe.'^sion  of  the  gospel,  sliall 
be  also  chastisements  of  love  from  God,  unto  our  spiritual  advantage. 
And. — 

Obs.  II.  The  gospel  never  requires  our  suffering,  but  if  we  examine 
ourselves,  we  shall  find  that  we  stand  in  need  of  the  divine  chastise- 
ment in  it.     And, — 

066'.  III.  When,  bv  the  wisdom  of  God,  we  can  discern  that  what 


VER.  5.]  EPISTLE  TO  THE  HEBREWS.  253 

we  suffer  on  the  one  Land  is  for  the  glory  of  God  and  the  gospel, 
and  on  the  other  is  necessary  unto  our  own  sanctification,  we  shall 
be  prevailed  with  unto  patience  and  perseverance.     And, — • 

Obs.  IV.  Where  there  is  sincerity  in  faith  and  obedience,  let  not 
men  despond,  if  they  find  theniselves  called  to  suffer  for  the  g'>-p'-!, 
when  they  seem  to  be  unfit  and  unprepared  for  it;  seeing  it  is  the 
design  of  God,  by  those  sufferings  whereunto  they  are  called,  on  a 
public  account,  to  purify  and  cleanse  them  from  their  present  evil 
frames. 

This  multitudes  have  found  by  experience,  that  their  outward 
pressing  sufferings,  between  them  and  the  world,  have  been  })ersi)rud, 
j)urifying  chastisements  between  God  and  their  souls.  By  tlu-m 
have  they  been  awakened,  revived,  mortified  unto  the  world,  and, 
as  the  ajiostle  expresseth  it,  made  partakers  of  the  holiness  of  God, 
unto  their  inexpressible  advantage  and  consolation.     And,— 

Hereby  doth  God  defeat  the  covmsels  and  expectations  of  the 
w^orld,  having  a  design  to  accomplish  by  their  agency  which  they 
know  nothing  of  For  those  very  reproaches,  imprisonments,  anil 
stripes,  with  the  loss  of  goods,  and  danger  of  theii  lives,  which  the 
world  applies  unto  their  ruin,  God  at  the  same  time  makes  use  of 
for  their  refining,  purifying,  consolation,  and  joy. 

In  all  tliese  things  are  the  divine  wisdom  and  goodness  of  God, 
in  contriving  and  effecting  all  these  things  unto  the  glory  of  his 
grace  and  the  salvation  of  the  church,  for  ever  to  be  admired. 

In  tlie  words  we  may  consiiler,  1.  The  connection  of  them  unto 
those  foregoing.  2.  The  introduction  of  a  new  argnment,  by  a  re- 
ference unto  a  divine  testimony;  and  the  nature  of  the  argument, 
which  consists  in  an  exhortation  unto  duty.  3.  Their  former  want 
of  a  due  consideration  of  it.  4.  Tiie  manner  of  the  exdortation ;  it 
"  speaketh  as  unto  sons:"  and,  5.  The  matter  of  it,  expressed  in  two 
brunches,  containing  the  substance  of  the  duty  exhorted  unto. 

J.  The  connection  is  in  the  conjunctive  particle,  "  for."  It  denotes 
a  reason  given  of  what  went  before.  Wherefore  there 
is  in  the  foi'egoing  words  a  tacit  rebuke,  namely,  in  that 
they  were  ready  to  faint  under  the  lesser  trials  wherewith  they  were 
exercised.  And  the  apostle  gives  here  an  account  how  and  whence 
it  was  so  with  them;  and  makes  that  the  means  of  the  introduction 
of  the  new  argument  which  he  designed;  as  is  his  manner  of  ];ro- 
ceeding  in  this  whole  epistle.  '  The  reason,'  saitli  he,  '  why  it  is  so 
with  you,  that  you  are  so  ready  to  faint,  is,  because  you  have  not 
attended  unto  the  direction  and  encouragement  which  are  piovided 
for  you/  And  this,  indeed,  is  the  rise  of  all  our  miscarriages,  namely, 
that  we  attend  not  unto  the  provision  that  is  made  in  tlie  Scripture 
lor  our  preservation  from  them. 

2.  The  intruduction  of  his  argument  is  by  reference  unto  a  divine 


254  AN  EXPOSITION  OF  THE  [CHAP.  XIT. 

testimony  of  Scripture,  wherein  it  is  contained,  and  that  appositely 
inito  liis  purpose;  for  it  is  proposed  in  the  way  of  an  exhortation. 
And  as  this  was  of  great  force  in  itself,  so  the  Hebrews  might  see 
therein  that  their  case  was  not  peculiar;  that  it  was  no  otherwise 
with  them  than  with  others  of  the  children  of  God  in  former  ages; 
and  that  God  had  long  before  laid  in  provision  for  their  encourage- 
ment: which  things  give  great  weight  unto  the  argument  in  hand. 
And  it  hath  force  also  from  the  nature  of  it,  which  is  hortatory  in 
the  name  of  God.  For  divine  exhortations  unto  duty, — wherein  He 
entreats  wlio  can  and  doth  command, — are  full  of  evidences  of  love, 
condescension,  and  concernment  in  our  good.  And  it  is  the  height 
of  pride  and  ingratitude  not  to  comply  with  God's  entreaties. 

S.  The  apostle  reflects  on  tlieir  former  want  of  a  due  consideration 
of  this  exhortation,  "  Ye  have  forgotten."  What  we 
mind  not  when  we  ought,  and  as  we  ought,  we  may 
justly  be  said  to  have  forgotten.  So  was  it  with  these  Hebrews  in 
some  measure;  whether  by  "the  exhortation"  we  understand  the  di- 
vine words  themselves,  as  recorded  in  the  Scripture,  or  the  things  ex- 
horted unto,  the  subject-matter  of  them.  Under  their  troubles  and 
persecutions  they  ought  in  an  especial  manner  to  have  called  to  mind 
this  divine  exhortation,  for  their  encouragement,  and  preservation 
from  fainting.     This,  it  seems,  they  had  not  done.     And, — 

Obs.  V.  The  want  of  a  diligent  consideration  of  the  provision  that 
God  hath  made  in  the  Scripture  for  our  encouragement  unto  duty 
and  comfort  under  difficulties,  is  a  sinful  forgetfulness,  and  of  dan- 
gerous consequence  unto  our  souls. — We  shall  be  left  to  fainting. 
For  "  whatsoever  things  were  written  aforetime  were  written  for  our 
learning,  that  we  through  patience  and  comfort  of  the  Scriptures 
might  have  hope,"  Rom.  xv.  4. 

Again;  in  their  trials,  and  to  prevent  their  fainting,  the  apostle 
sends  these  Hebrews  unto  the  Scriptures:  which,  as  it  proves  that 
they  ought  to  be  conversant  in  them,  demonstrates  the  springs 
of  all  spiritual  strength,  direction,  and  consolation,  to  be  con- 
tained iu  them.  And  if  this  be  the  mind  of  Christ,  then  he 
that  would  deprive  the  people  of  the  constant,  daily  use  of  the 
Scriptures,  is  Antichrist. 

.,„     ,  ~  -  4.  In  the  manner  of  the  exhortation,  "  Which  speak- 

vUTs   omKiyi-    eth  unto  you  as  unto  children,"  there  are  sundry  things 
'■'*'•  very  remarkable. 

(1.)  It  is  said  to  speak.  The  Scripture  is  not  a  dumb  and  silent 
letter,  as  some  have  blasphemed.  It  hath  a  voice  in  it, — the  voice 
of  God  himself.  And  speaking  is  frequently  ascribed  unto  it,  John 
vii.  42,  xix.  37;  Rom.  iv.  3,  ix.  17,  x,  11;  Gal.  iv.  SO;  James  iv.  5. 
And  if  we  hear  not  the  voice  of  God  in  it  continually,  it  is  because 
of  our  unbelief,  Heb.  iii.  7,  15. 


VER.  5.]  EPISTLE  TO  THE  HEBREWS.  255 

(2.)  The  word  which  was  spoken  so  long  before  by  Solomon  unto 
the  church  in  his  generation,  is  said  to  be  spoken  unto  tiiese  He- 
brews. For  the  Holy  Ghost  is  always  present  in  the  word  of  the 
Scripture,  and  speaks  in  it  equally  and  alike  unto  the  church  in  all 
ages.  He  doth  in  it  speak  as  immediately  unto  us  as  if  we  were 
the  first  and  only  persons  unto  whom  he  spake.  And  this  should 
teach  us  with  what  reverence  we  ought  to  attend  unto  the  Scrip- 
ture, namely,  as  unto  the  way  and  means  whereby  God  himself 
speaks  directly  unto  us. 

(3.)  The  word  here  used  is  peculiar,  and  in  this  only  place  applied 
unto  the  speaking  of  the  Scripture.  A/aXs/sra/, — it  "argues,"  it 
"pleads,"  it  maintains  a  holy  conference  with  us.  It  presseth  the 
mind  and  will  of  God  upon  us.  And  we  shall  find  the  force  of  its 
arguing,  if  we  keep  it  not  off  by  our  unbelief. 

(4.)  There  is  the  infinite  condescension  of  God  in  it,  that  "  he 
speaketh  unto  us  as  sous:"  which  is  proved  by  the  application  of 
the  text,  "  My  son."  The  words  are  originally  the  Avords  of  Solo- 
mon; not  as  a  natural  father,  speaking  to  his  own  son  after  the  flesh; 
but  as  a  prophet  and  teacher  of  the  church,  in  the  name  of  God,  or 
of  the  Holy  Ghost,  which  speaks  in  him  and  by  him.  It  is  a  repre- 
sentation of  the  authority  and  love  of  God  as  a  father..  For  whereas 
these  words  have  a  respect  unto  a  time  of  trouble,  affliction,  and 
chastisement,  it  is  of  unspeakable  concernment  unto  us  to  consider 
God  under  the  relation  of  a  father,  and  that  in  them  he  speaks 
unto  us  as  sons.  The  words  spoken  by  Solomon,  were  spoken  by 
God  himself. 

Although  the  words,  "  My  son,"  are  used  only  to  denote  the  per- 
sons to  whom  the  exhortation  is  given,  yet  the  apostle  looks  in  the 
first  place  unto  the  grace  contained  in  them.  'He  speaketh  unto  us 
as  unto  sons.'  This  he  puts  a  rema>rk  upon,  because  our  gratuitous 
adoption  is  the  foundation  of  God's  gracious  dealings  with  us.  And 
this,  if  any  thing,  is  meet  to  bind  our  minds  unto  a  diligent  com- 
pliance with  this  divine  exhortation,  namely,  the  infinite  condescen- 
sion and  love  of  God,  in  owning  of  us  as  sons,  in  all  our  trials  and 
afflictions.     And, — 

Obs.  VI.  Usually  God  gives  the  most  evident  pledges  of  their 
adoption  unto  believers  when  they  are  in  their  sufferingSj  and  under 
their  affliction^. — Then  do  they  most  stand  in  need  of  them ;  then 
do  they  most  set  off"  the  love  and  care  of  God  towards  us. 

"  My  sou,"  is  an  appellation  that  a  wise  and  tender  lather  would 
make  use  of,  to  reduce  his  child  to^  consideration  and  composure  of 
mind,  when  he  sees  him  nigh  unto  disorder  or  despondency,,  under 
pain,  sickness,  trouble,  or  the  like:  '  "My  son,"  let  it  not  be  thus 
with  thee/  God  sees  us,  under  our  aflSictions  and  sufferings,  ready 
to  fall  into  discomposures,  with  excesses  of  one  kind  or  auutherj 

VOL.    XVI.— 17 


256  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

and  thereon  a])plies  himself  unto  us  with  this  endearing  expression, 
*'  My  children." 

'  But  if  God  have  this  kindness  for  believers,  and  no  affiiction  or 
suffering  can  hef  dl  them  but  by  his  ordering  and  disposition,  why 
doth  he  not  prevent  them,  and  preserve  them  in  a  better  state  and 
condition  ?'  I  answer,  that  the  wisdom,  the  love,  the  necessity  of 
this  divine  dispensation,  is  that  which  the  apostle  declares  in  the 
following  verses,  as  we  shall  see. 

5.  The  exhortation  itself  consisteth  of  two  parts:  (1.)  "Not  to  de- 
spise the  chastening  of  the  Lord."  (2.)  "  Not  to  faint  when  we  are 
rebuked  of  hiui." 

Although  it  be  God  himself  principally  that  speaks  the  words  in 
the  first  person,  yet  here  he  is  spoken  of  in  the  third ; — "  of  the 
Lord,"  and  "  of  him;"  for  "my,"  and  "  by  me:"  which  is  usual  in 
Scripture,  and  justifieth  our  speaking  unto  God  in  prayer  sometimes 
in  the  second,  sometimes  in  the  third  person. 

All  our  miscarriages  under  our  sufi'erings  and  afflictions  may  be 
reduced  unto  these  two  heads.  And  we  are  apt  to  fall  into  one  of 
these  extremes,  namely,  either  to  despise  chastisements,  or  to  faint 
imder  them. 

(L)  Against  the  first  we  are  cautioned  in  the  first  place;  and  the 
word  of  caution  being  in  the  singular  number,  we  have  well  ren- 
dered it,  "  Despise  not  thou,"  that  every  individual  person  may 
conceive  himself  spoken  unto  in  particular,  and  hear  God  speaking 
these  words  unto  him.  And  we  may  consider,  [1.]  What  is  this 
"  chastening  of  the  Lord."     [2.]  What  it  is  to  "  despise  it." 

[1.]  The  wonl  is  variously  rendered,  "doctrine,"  "institution,"  "cor- 
rection," "  chastisement,"  "  discipline."  And  it  is  such 
correction  as  is  used  in  the  liberal,  ingenuous  education 
of  children  by  their  parents,  as  is  afterwards  declared.  We  render 
it  "nurture,"  Eph.  vi.  4;  where  it  is  joined  with  vov0(eia,  that  is, 
"instruction."  And  2  Tim.  iii.  lb",  it  is  distinguished  both  from 
"reproof"  and  "correction;"  whence  we  render  it  "instruction." 
And  vaihxjca,  the  verb,  is  used  in  both  these  senses;  sometimes  "to 
teach,"  or  "to  be  taught,  learned,  instructed,"  Acts  vii.  22,  xxii.  3; 
1  Tim.  i.  20;  2  Tim.  ii.  25:  sometimes  "to  correct"  or  "chastise," 
Luke  xxiii.  Ifi,  22;  1  Cor.  xi.  32;  Rev.  iii,  19.  Wherefore  it  is  a 
"correction  for  instruction."  So  it  is  expressed  by  the  psilmist  : 
"  Blessed  is  tlie  man  whom  thou  chastenest,  0  Lord,  ami  teachest 
him  out  of  thy  law,"  Ps.  xciv.  12.  So  doth  God  deal  with  his 
children;  so  is  it  necessary  that  he  should  do.  It  is  needful  that 
divine  institution  or  instruction  should  be  accompanied  with  correc- 
tion.    We  stand  in  need  of  it  in  this  world. 

But  tiiat  which  I  would  principally  look  on  in  the  words,  is  the 
application  of  this  exhortation  unto  us  under  sufferings,  troubles, 


VER.  5.]  EPISTLE  TO  THE  HEBREWS.  257 

and  persecutions  for  the  gospel,  which  is  here  used  by  the  apostla. 
For  whereas  we  can  see  nothing  in  them  but  the  wrath  and  rage  of 
men,  thinking  them  causeless,  and  perhaps  needless /they  are  indeed 
God's  chastisements  of  us,  for  our  education  and  instruc- 
tion in  his  family.  And  if  we  duly-conslder  them  as 
such,  applying  ourselves  to  learn  what  we  are  taught,  we  shall  pass 
through  them  more  to  our  advantage  than  usually  we  do/  Let  us 
bend  our  minds  unto  that  which  is  the  proper  work  that  in  our 
persons  we  are  called  unto,  and  we  shall  find  the  benefit  of  them 
all.  ^ 

[2.]  That  which  we  are  cautioned  against,  with  respect  unto  chas- 
tening for  this  end,  is,  that  we  "  despise  it  not."  The 
word  is  nowhere  used  in  the  Scripture  but  in  this  place  •  '  ^^  '• 
only.  It  signifies  "  to  set  lightly  by,  to  have  little  esteem  of,  not  to 
value  any  thing  according  to  its  worth  and  use,"  The  Hebrew  word 
wliich  the  apostle  renders  hereby  is  D^9;  "which  is  commonly  ren- 
dered by  u'xoboxiiMa.Z^iiv,  "to  reprobate,  to  reject,  to  despise;"  some- 
times by  s^oudevih,  "pronihilo  reputare,"  "to  have  no  esteem  of." 
We  render  the  apostle's  word  by  "despise;"  which  yet  doth  not 
intend  a  despising  that  is  so  formally,  but  only  interpretatively. 
Directly  to  despise  and  contemn,  or  reject,  the  chastisements  of  the 
Lord,  is  a  sin  that  perhaps  none  of  his  sons  or  children  do  fall  into 
But  not  to  esteem  of  them  as  we  ought,  not  to  improve  them  unto 
their  proper  end,  not  to  comply  with  the  will  of  God  in  them,  is  in- 
terpretatively to  despise  them.  Wherefore  the  evil  cautioned  against 
is,  \st.  Want  of  a  due  regard  unto  divine  admonitions  and  instruc- 
tions in  all  our  troubles  and  afflictions.  And  that  ariseth  either 
from,  (\st.)  Inadvertency ;  we  look  on  them,  it  may  be,  as  common 
accidents  of  life,  wherein  God  hath  no  especial  hand  or  design:  or, 
(2dly.)  Stout- heartedness ;  it  may  be  they  are  but  in  smaller  things, 
as  we  esteem  them,  such  as  we  may  bear  with  the  resolution  of  men, 
without  any  especial  application  unto  the  will  of  God  in  them. 
2dly.  The  want  of  the  exercise  of  the  wisdom  of  faith,  to  discern 
what  is  of  God  in  them;  as,  {\st.)  Love  unto  our  persons;  (2dly.) 
His  displeasure  against  our  sins;  (Sdly.)  The  end  which  he  aims  at, 
which  is  our  instruction  and  sanctitication.  lidly.  The  want  of  a 
sedulous  application  of  our  souls  unto  his  call  and  mind  in  them; 
(Is^.)  In  a  holy  submission  unto  his  will ;  {idly)  In  a  due  refor- 
mation of  all  things  wherewith  he  is  displeased ;  (-^dly.)  In  the 
exercise  of  faith  for  supportment  umler  them,  etc.  Where  tliere  is 
a  want  of  these  things,  we  are  said  interpretatively  to  "  despise  the 
chastening  of  the  Lord;"  because  we  defeat  the  end  and  lose  the 
benefit  of  them  no  less  than  if  we  did  despise  them. 

Obs.  VII.  It  is  a  tender  case  to  be  under  troubles  and  afflictions, 
which  requires  our  utmost  diligence,  watchfulness,  and  caie  about  it 


258  A^  EXPOSITION  OF  THE  [CIIAP.  XII. 

— God  is  in  it,  acting  as  a  father  and  a  teacher.     If  he  he  not  duly 
attended  unto,  our  loss  hy  them  will  be  inexpressible. 

(2.)  The  second  caution  is,  that  we  "  faint  not  wdien  we  are  re- 
proved;" for  this  is  the  second  evil  which  we  are  liable  unto,  under 
troubles  and  afflictions. 

[1.]  The  word,  both  in  the  Hebrew  and  in  the  Greek,  signifies  "a 
reproof  by  rational  conviction."  The  same  thing  mate- 
lyx"/^^""-  j,^^}jy  ^yj^i^  ^^^^^  Qf  "chastisement"  is  intended;  but 
under  this  formal  consideration,  that  there  is  in  that  chastisement  a 
convincing  reproof.  God,  by  the  discovery  unto  ourselves  of  our 
hearts  and  ways,  it  may  be  in  things  which  we  before  took  no  notice 
of,  convinceth  us  of  the  necessity  of  our  troubles  and  afflictions.  He 
makes  us  understand  wherefore  it  is  that  he  is  displeased  with  us. 
And  what  is  our  duty  hereon  is  declared,  Hab.  ii.  1-4;  namely,  to 
accept  of  his  reproof,  to  humble  ourselves  before  him,  and  to  betake 
ourselves  unto  the  righteousness  of  faith  for  relief. 

[2.]  That  which  we  are  subject  unto,  when  God  makes  his  chas- 
tisements to  be  reproofs  also  (which  is  not  always,  but  wdien  we  are 
uncompliant  with  his  will  in  a  peculiar  manner,  for  which  we  are 
reproved)  is  to  "  faint."     The  word  hath  been  opened  on  verse  3. 

And  this  fainting  under  God's  reproofs  consists  in  four  things, : 
Isf.  Despondency  and  heartless  dejection  in  our  own  minds;  which 
David  eneourageth  himself  against,  Ps.  xlii.  5,  6,  xliii.  5.  2t%. 
Heartless  complaints,  to  the  discouragement  of  others.  See  Heb. 
xii.  1 2, 13.  'Mly.  ■Omission,  or  giving  over  our  necessary  duty ;  which 
befalls  many  in  times  of  persecution,  Heb.  x.  25,  26.  Uldy.  In 
judging  amiss  of  the  dealings  of  God,  either  as  unto  the  greatness 
or  length  of  our  trials,  or  as  unto  his  design  in  them.  Isa.  xl.  27-31. 
And  we  may  learn, — 

Ohs.  VIII.  That  when  God's  chastisements  in  our  troubles  and 
afflictions  are  reproofs  also,  when  he  gives  us  a  sense  in  them  of  his 
displeasure  against  our  sins,  and  we  are  reproved  by  him;  yet  even 
then  he  requires  of  us  that  we  should  not  faint  nor  despond,  but 
cheerfully  apply  ourselves  unto  his  mind  and  calls. — Tliis  is  the 
hardest  case  a  believer  can  be  exercised  withal,  namely,  when  his 
troubles  and  afflictions  are  also  in  his  own  conscience  reproofs  for  sin. 

Ohs.  IX.  A  sense  of  God's  displeasure  against  our  sins,  and  of  his 
reproving  us  for  them,  is  consistent  with  an  evidence  of  our  adop- 
tion, yea,  may  be  an  evidence  of  it,  as  the  apostle  proves  in  the  next 
vorses. 

The  sum  of  the  instruction  in  this  verse  is,  that, — 

Ohs.  X.  A  due  consideration  of  this  sacred  truth,  namely,  that  all 
our  troubles,  persecutions,  and  afflictions,  are  divine  chastisements 
and  reproofs,  whereby  God  evidenceth  unto  us  our  adoption,  and  his 
instructing  us  for  our  advantage,  is  an  effectual  means  to  preserve  u? 


VER.  6.]  EPISTLE  TO  THE  HEBREWS.  259 

in  patience  and  perseverance  unto  the  end  of  onr  trials. — They  who 
have  no  experience  of  it,  have  no  knowledge  of  these  things. 

Yerse  6. 

"Ov  yup  aya-a  Kvf^iog,  rraidi-jtr  fiueriyoT  ds  crai/ra  viov  ov  TrapuMyjrai. 

The  apostle,  proceeding  with  the  divine  testimony  unto  his  pur- 
pose recorded  by  Solomon,  retaining  the  sense  of  the  whole  exactly, 
changeth  the  words  in  the  latter  clause.  For  instead  of  J5~^^?  ^^3^ 
f^V"]'!,  "  and  as  a  father  the  son  in  whom  he  delighteth/'  with  whom 
he  is  pleased ;  he  SU^DJ^tlies  (xaanyoT  hi  Tavra  y/'ov  ov  irapab'iyjrai,  "  and 
scourgeth  every  son  whom  he  receiveth.''  In  the  Proverbs  the  words 
are  exegetical  of  those  foregoing,  by  an  allusion  unto  an  earthly 
parent:  "  For  whom  the  Lord  loveth  he  correcteth,  even  as  a  father 
the  son  in  whom  he  delighteth."  In  the  apostle  they  are  farther 
explanatory  of  what  was  before  affirmed;  but  the  sense  is  the  same. 
And  the  reason  of  the  change  seems  to  be,  because  the  apostle  would 
apply  the  name  of  "  son,"  irom  whence  he  argues,  unto  them  prin- 
cipally intended,  namely,  the  children  of  God;  and  not  unto  them 
who  are  occasionally  mentioned  in  the  allusion,  which  are  the  chil- 
dren of  earthly  parents.  Or  we  may  say,  that  the  apostle  makes 
this  addition,  confirming  what  was  before  spoken;  seeing  he  fully 
explains  the  similitude  of  the  latter  clause  in  the  original,  in  the 
following  verses.  However,  the  sense  in  both  places  is  absolutely 
the  same. 

The  Syriac  in  the  latter  clause  rea'ds  '^.^^fr,  in  the  plural  num- 
ber, "the  sons;"  and  in  the  last  words  retain  the  Hebraism,  ^?)'  "1^"^ 
J^'^f ,  "  in  whom  he  willeth,"  from  ^Tl,  that  is,  "  is  w^ll  pleased." 

There  may  be  a  double  distinction  in  reading  of  the  last  clause. 
Some  place  the  iacisum,  or  note  of  distinction,  at  -ravra;  and  then 
the  sense  is,  "  He  scourgeth  every  one,  whom  he  receiveth  or  ac- 
knowledgeth  as  a  son:"  some  at  v'lov,  as  we  render  it,  "every  son 
whom  he  receiveth ;"  which  is  the  better  reading. 

Ver.  6. — For  whom  the  Lord  loveth  lie  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth. 

There  is  a  reason  given  us  in  these  words  why  we  should  not  faint 
under  divine  chastisements,  as  the  redditive  conjunction  "  for,"  sig- 
nifies. 

And  this  reason  consists  in  a  general  rule,  whereby  what  is  spoken 
before  is  confirmed  as  highly  reasonable,  and  way  is  made  for  what 
ensues.  And  this  rule  is  of  that  nature,  as  is  suited  to  answer  all 
objections  against  the  doctrine  of  afflictions,  and  God's  dealing  with 
us  in  them;  which,  when  we  come  to  the  trial,  we  shall  find  to  be 
many. 


260  AN  EXPOSITION  OF  THE  [CHAP.  XIT 

And  this  rule  is,  tliat  all  these  things  are  to  be  referred  unto  the 
sovereignty,  wisdom,  and  goodness  of  God.  '  This,'  saith  he,  '  is  the 
way  of  God ;  thus  it  seems  good  to  him  to  deal  with  his  children ; 
thus  he  may  do  because  of  his  sovereign  dominion  over  all.  May 
not  he  do  what  he  will  with  his  own?  This  he  doth  in  hifinite  wis- 
dom, for  their  good  and  advantage;  as  also  to  evidence  bis  love  unto 
them  and  care  of  them/  And  this  is  that  which  we  are  principally 
taught  in  these  words,  namely, — 

Obs.  I.  That  in  all  our  afflictions,  the  resignation  of  ourselves  unto 
the  sovereign  pleasure,  infinite  wisdom,  and  goodness  of  God,  is  the 
only  means  or  way  of  preserving  us  from  fainting,  weariness,  or 
neglect  of  duty. — After  all  our  arguings,  desires,  and  pleas,  this  is 
tliat  which  we  must  come  unto:  whereof  we  have  an  illustrious  in- 
stance and  example  in  Job.     See  chap,  xxxiii.  12,  13,  xxxiv.  18,  19, 

•  23,  31-33,  xlii.  4-6. 

First,  In  the  first  part  of  the  testimony  given  unto 
'Ov  iyaTa    ^j^^  sovereifTntv  and  wisdom  of  God,  in  the  ways  and 
methods  of  his  dealing  with  his  children,  we  are  in- 
structed,— 

Ohs.  11.  That  love  is  antecedent  unto  chastening:  he  chastens 
whom  he  loves. — So  it  is  with  any  father.  He  hath  first  the  love  of 
a  father,  before  he  chastens  his  son.  Whatever,  therefore,  is  the  same 
materially  with  the  chastisement  of  children,  if  it  be  where  the  love 
of  adoption  doth  not  precede,  is  punishment.  The  love,  therefore, 
here  intended,  is  the  love  of  adoption;  that  is,  the  love  of  benevo- 
lence, whereby  he  makes  men  his  children,  and  his  love  of  compla- 
cency in  them  when  they  are  so. 

Ohs.  III.  Chastising  is  an  effect  of  his  love.— It  is  not  only  conse- 
quential unto  it,  but  springs  from  it.  Wherefore  there  is  nothing 
properly  penal  in  the  chastisements  of  believers.  Punishment  pro- 
ceeds from  love  unto  justice,  not  from  love  unto  the  person  punished. 
Chastisement  is  from  love  to  the  person  chastised,  though  mixed 
with  displeasure  against  his  sin. 

Ohs.  IV.  Unto  chastisement  is  required,  that  the  person  chastised 
be  in  a  state  wherein  there  is  sin,  or  that  he  be  a  sinner;  butQie  is 
not  proj^erly  chastised  because  he  is  a  sinner,  so  as  that  sin  should 
have  an  immediate  influence  unto  the  chastisementjas  the  meritorious 
cause  of  it,  whence  the  person  should  receive  a  coiidignity  of  punish- 
ment thereunto.  vBut  the  consideration  of  a  s^at^  of  sin  is  required 
unto  all  chastisement;  for  the  end  of  it  is  to  take  away  sin,  to  sub- 
due it,  to  mortify  it,  to  give  an  increase  in  grace  and  holiness,las  we 
shall  see.  There  is  no  chastisement  in  heaven,  nor  in  hell.  IS  ot  in 
heaven,  because  there  is  no  sin;  not  in  hell,  because  there  is  no 
amendment.  Cliastisement  is  a  companion  of  them  that  are  in  the 
way,  and  of  them  only. 


VER.  6.]  EPISTLE  TO  THE  HEBREWS.  261 

Obs.  V.  Divine  love  and  cliastening  are  inseparable. — "  Whom  he 
lovetli;"  that  is,  whomsoever  he  loveth.  None  goes  free,  as  the 
apostle  declares  immediately.  It  is  true,  there  an;  different  degrees 
and  measures  of  chastisements;  which  comparatively  make  some 
seem  to  have  none,  and  some  to  have  nothing  else:  but  absolutely 
the  divine  ffa/ds/a,  or  instructive  chastisement,  is  extended  unto  all 
in  tlie  family  of  God,  as  we  shall  see. 

Obs.  VI.  Where  chastisement  evidenceth  itself  (as  it  doth  many 
ways,' with  respect  unto  God  the  author  of  it,  and  those  that  are 
chastised)  not  to  be  penal,  it  is  a  broad  seal  set  to  the  patent  of  our 
adoption:  which  the  apostle  proves  in  the  following  verses. 

Obs.  VII.  This  being  the  way  and  manner  of  God's  dealing  with 
his  children,  there  is  all  the  reason  in  the  world  why  we  should 
acquiesce  in  his  sovereign  wisdom  therein,  and  not  faint  under  his 
chastisement. 

Obs.  VIII.  No  particular  person  hath  any  reason  to  complain  of 
his  portion  in  chastisement,  seeing  this  is  the  way  of  God's  dealing 
with  all  his  children,  1  Pet.  iv.  12,  v.  9. 

Secondly,  the  latter  clause  of  this  divine  testimony,  as  expressed 
by  the  apostle,  "  And  scourgeth  every  son  whom  he  receiveth," 
if  it  were,  as  it  is  generally  understood,  the  same  with  the  former  as- 
sertion, expressed  with  somewhat  more  earnestness,  would  need  no 
further  exposition,  the  same  truth  being  contained  in  the  one  and 
the  other.  But  I  confess,  in  my  judgment,  there  is  something 
peculiar  in  it ;  which  I  shall  propose,  and  leave  it  unto  that  of  the 
reader.     And, — 

1.  The  particle  Bi  is  nowhere  merely  conjunctive,  signifying  no 

more  but  "  and,"  as  we  and  others  here  render  it.     It 

At. 
may  rather  be  "etiam,"  "  even ;"  or  "  also,"  "  moreover." 

2.  The  verb,  "  scourgeth,"  argues  at  least  a  peculiar  degree  and 
measure  in  chastisement,  above  what  is  ordinary;  and 

it  is  never  used  but  to  express  a  high  degree  of  suffer- 
ing.    A  scourging  is  the  utmost  which  is  used  in  vatbila,  or  "cor- 
rective instruction."     Wherefore  the  utmost  of  what  God  intlicts  on 
any  in  this  world  is  included  in  this  expression. 

8.  By  vupuMyjrai,  "  receiveth,  accepteth,  owneth,  avoweth,"  the 
apostle  expresseth  ^'^y,  in  the  original;  the  word  where- 
by God  declares  his  rest,  acquiescency,  and  well-pleai^ing       "''^  'X-'^"''- 
in  Christ  himself,  Isa.  xlii.  1.     So  that  an  e.'-pecial  approbation  is 
included  herein. 

4.  "  Every  son,"  is  not  to  be  taken  universally,  for  so  every  son 
is  not  scourged ;  but  it  is  restrained  unto  such  sons  as 
Uod  doth  SO  accept. 

On  these  considerations,  I  am  induced  to  judge  this  to  be  the 
meaning  of  the  words,  namely,  '  Yea,  even  (also)  he  severely  chas- 


262  AN  EXPOSITION  OF  THE  [cHAR  XII. 

tiseth,  above  the  ordinary  degree  and  measure,  those  sons  \vhom  he 
accepts,  and  delights  in  in  a  pecuHar  manner.'  For,  1.  This  gives  a 
distinct  sense  to  this  sentence,  and  doth  not  make  it  a  mere  repeti- 
tion in  other  words  of  what  went  before.  2.  The  introductive  par- 
ticle and  meaning  of  the  words  themselves  require  that  there  he 
an  advancement  in  them,  above  what  was  before  spoken.  3.  The 
dealings  of  God  in  all  ages,  as  unto  sundry  instances,  with  his  children, 
liave  been  answerable  hereunto.  4.  The  truth  contained  herein  is 
highly  necessary  unto  the  supportment  and  consolation  of  many  of 
God's  children.  For  when  they  are  signalized  by  affliction,  when 
all  mus*t  take  notice  that  they  are  scourged  in  a  peculiar  manner, 
and  suffer  beyond  the  ordinary  measure  of  the  children  of  God,  they 
are  ready  to  despond,  as  Job  was,  and  David,  and  Heman,  and  be 
utterly  discouraged.  But  a  due  apprehension  hereof,  (which  is  a 
truth,  whether  intended  here  or  no,  as  I  judge  it  is,)  namely,  that 
it  is  the  way  of  God  to  give  them  the  severest  trials  and  exercises, 
to  scourge  them,  when  others  shall  be  more  lightly  cliastened,  whom 
he  loves,  accepts  of,  and  delights  in,  in  a  peculiar  manner,  will  make 
them  lift  up  their  heads,  and  rejoice  in  all  their  tribulations.  See 
Eom.  V.  3-5,  viii.  35-:J9;  1  Cor.  iv.  9-13,  2  Cor.  vi.  4-10,  xi.  23-28. 
The  reasons  and  ends  of  God's  dealing  thus  with  those  whom  he 
owneth  and  receiveth  in  a  peculiar  manner,  with  that  provision  of 
heavenly  consolation  for  the  church,  with  holy  weapons  against  the 
power  of  temptations  in  such  cases  as  that  complained  of  by  Henian, 
Ps.  Ixxxviii.,  which  are  treasured  up  in  this  sacred  trutli,  are  well 
worthy  our  enlargement  on  them,  if  it  were  suitable  unto  our  pre- 
sent design. 

Verse  7. 

E/  TujSiiav  vjrofisvirs,  w;  v'loTg  'oih'tv  '7rpoe(pspiTai  6  0shg'  r/g  yap  sariv 
v'log  ov  oh  'auioiusi  nrar'/jp; 

Uctileiciu  tiTTo/iceuire.  Vulg.  Lat.,"in  disciplina  perseverate;"  Hhem.,  "per- 
severe ye  in  diseipline:"  neither  to  the  words  nor  to  the  sense  of  the  place. 

'Tf/.lv  7rpo(T(pt:pirxi  6  Qsog.  "  Vohis  offert  se  Deus,"  Vulg  ;  "God  ilotli  offer 
him-^elf  unto  you."  «•  Exhibebit,"  or  "  exhibet."  Syr.,  "'?:='  ^.rf^  n^pi  -^'st 
V^^"'.^"'?. ,  "  dealeth  with  you  as  with  children." 

TlctTVjp,  "^^^'^.f  "  his  father." 

Tremfllius  renders  the  Syriac,  "  Endure  tKirefore  chastisement,  because  God 
dealeth  with  you  as  witli  children;"  which  somewhat  alters  the  sense  of  the 
origihal  but  gives  that  which  is  good  and  wholesome. 

Ver.  7- — If  ye  endure  chastening,  God  dealeth  with  you 
as  with  sons;  for  what  son  is  he  whom  the  father  clias- 
tenetb  not? 

It  is  not  a  new  argument  that  is  here  produced,  but  an  inference 
from  and  an  especial  application  of  that  foregoing,  and  the  exhor- 


VER.  7.]  EPISTLE  TO  THE  HEBREWS.  263 

tation  confirmed  by  it.  There  are  three  things  in  the  words:  1.  A 
supposition  of  the  performance  of  the  duty  exhorted  unto:  "  If  ye 
enchire,"  etc.  2.  The  benefit  or  a^lvantage  obtained  tliereby:  "God 
dealeth,"  etc.  3.  An  iUustration  of  the  whole,  by  a  comparison  with 
men  in  their  dealings:  "  For  what  son/'  etc. 

As  to  the  first,  the  Vulgar  reads,  as  we  observed,  "  Persevere  ye  in 
discipline;"    probably   for    st   reading    tig,    and    taking 
'0'7ro/j/=nre  in  the  imperative  mood.     But  as  i'^o/xsvsiv  sJg 
vaihiav  is  no  proper  Greek  expression,  so  the  sense  is  obscured  by 
it.    There  is  therefore  a  supposition  in  the  words,  '  If  you  do  comply 
with  the  exhortation.' 

Both  the  words  have  been  opened  before.  Schlichtingius,  Gro- 
tius,  etc.,  would  have  h'znfj.'mTi  to  sicrnify  only  "  to  under-  . 
go,  "to  endure  the  sorrow  and  paui  of  aiiiictions, without 
respect  unto  their  patience  or  perseverance  in  enduring  of  them." 
And  so,  saith  Grotius,  is  the  word  used  James  i.  12;  which  is  quite 
otherwise,  as  every  one  will  discern  that  doth  but  look  on  the  text. 
Nor  is  it  ever  used  in  the  New  Testament  but  to  express  a  grace  in 
duty,  a  patient  endurance.  So  is  it  twice  used  in  this  chapter  be- 
fore, verses  1,  2.  And  there  is  no  reason  here  to  assign  another 
sense  unto  it.  Besides,  a  mere  suffering  of  things  calamitous,  which 
is  common  unto  mankind,  is  no  evidence  of  any  gracious  acceptance 
with  God.  "  If  ye  endure;"  that  is,  with  faith,  submission,  patience, 
and  perseverance,  so  as  not  to  faint. 

The  chastisement  intended,  we  have  before  declared. 

This,  therefore,  is  that  which  the  apostle  designs:  '  If,'  saith  he, 
'  afflictions,  trials,  and  troubles,  do  befall  you,  such  as  , 

God   sends  for  the  chastisement  of  his  children,  and 
their  breeding  up  in  his  nurture  and  fear;  and  you  undergo  them 
witii  patience  and  perseverance,  if  you  faint  not  under  them,  and 
desert  your  duty,  etc'     And, — 

This  patient  endurance  of  chastisements  is  of  great  price  in  the 
sight  of  God,  as  well  as  of  singular  use  and  advantage  unto  the  souls 
of  them  that  believe.     For, — 

Secondly,  Hereon  "  God  dealeth  with  you  as  with  sons."     The 
word  Tpos^iPsrai  is  peculiar  in  this  sense.     '  He  offereth 
himself  unto  you  in  the  ayjeig,  the  "  habit"  of  a  father  to  ' 

his  children.'  *  He  proposeth  himself  unto  you  [as  a  father,]  and 
acteth  accordingly;  not  as  an  enemy,  not  as  a  judge,  not  as  towards 
strangers;  Rit  as  towards  children.'  I  think,  "  He  dealeth  with  you," 
doth  scarce  reach  the  importance  of  the  word. 

Now,  the  meaning  is  not,  '  That  hereupon,  on  the  performance  of 
this  duty,  when  you  have  so  done,  God  will  act  towards      .      , , 
you  as  sons;'  for  this  he  doth  m  all  their  chastisements 
themselves,  as  the  apostle  proves:  but,  'Hereby  it  will  evidently 


264  AN  EXPOSITION  OF  THE  [CHAP.  XH. 

appear^  even  unto  yourselves,  that  so  God  deals  with  you ;  you  shall 
be  able,  in  all  of  them,  to  see  in  him  the  discipline  and  acting  of  a 
father  towards  his  sons.  As  such,  he  will  present  himself  unto  you.' 
Wherefore, — 

Obs.  I.  Afflictions  or  chastisements  are  no  pledges  of  our  adop- 
tion, but  when  and  where  they  are  endured  with  patience. — If  it  be 
otlierwise  with  us,  they  are  nothing  but  tokens  of  anger  and  dis- 
pleasure.    So  that, — 

Obs.  II.  It  is  the  internal  frame  of  heart  and  mind  vmder  chas- 
tisements that  lets  in  and  receives  a  sense  of  God's  design  and  in- 
tention towards  us  in  them. — Otherwise  "  no  man  knoweth  love  or 
hatred,  by  all  that  is  before  him;"  no  conclusion  can  be  made  one 
way  or  other  from  hence,  that  we  are  afflicted.  All  are  so,  the  best 
and  worst,  or  may  be  so.  But  it  is  unto  us  herein  according  unto 
our  faith  and  patience.  If  the  soul  do  carry  itself  regularly  and 
obedientially  under  its  trials,  every  grace  will  so  act  itself  as  to  beget 
in  it  a  secret  evidence  of  the  love  of  God,  and  a  view  of  him,  as  of  a 
father.  If  our  hearts  tumultuate,  repine,  faint,  and  are  weary,  no 
sense  of  paternal  love  can  enter  into  them,  until  they  are  rebuked 
and  brought  into  a  composure. 

Ohs.  III.  This  way  of  dealing  becomes  the  relation  between  God 
and  believers,  as  father  and  children;  namely,  that  he  should  chas- 
tise, and  they  should  bear  it  patiently. — This  makes  it  evident  that 
there  is  such  a  relation  between  them.  And  this  the  apostle  illustrates 
from  the  way  and  manner  of  men  in  that  relation  one  to  another. 

Thirdly,  "  For  what  son  is  he  whom  the  flither  chasteneth  not?" 
*  Think  not  strange  hereof;  it  is  that  which  necessarily  follows  their 
relation,  "for  what  son."'  The  apostle  doth  not  take  his  allusion 
from  matter  of  f^xct,  but  from  right  and  duty :  for  there  are  many,  too 
many  sons,  that  are  never  chastised  by  their  fathers;  which  com- 
monly ends  in  their  ruin.  But  he  supposeth  two  thmgs:  1.  That 
every  son  will  more  or  less  stand  in  need  of  chastisement.  2.  That 
every  wise,  careful,  and  tender  father  will  in  such  cases  chasten  his 
son.  Wherefore  the  illustration  of  the  argument  is  taken  from  the 
duty  iuseparabljr  belonging  unto  the  relation  of  father  and  son;  tor 
thence  it  is  evident  that  God's  chastening  of  believers  is  his  dealing 
with  them  as  sons. 

Yerse  8. 

E/  b\  yupig  len  <7rai^i!ag,  ^g  fMiroy^o/  yiyovaai  rravng,  cipa  vC&oi  sari,  xa! 
oJ^  viol. 

'NoSoi.  Syr.,  '*.'!'^?'^^,  "aliens,"  "foreigners,"  "strangers."  Vulg.  Lat.,  "adul- 
teri;"  which  the  Ilhem.  render  "bastards,"  because  of  the  p^dpalile  niistiike  in 
the  Latin.  Btz.,  "supposititii ;"  which,  as  Renins  on  Valhi  ob^eives,  is  v-TrotoXt- 
fiocwi,  properly  •'  spurii,"  "  bastards,"  children  illegitimate,  who  have  no  right  to 
the  inheritance. 


VEK.  8.]  EPISTLE  TO  THE  HEBREWS.  205 

Ve7\  8. — But  If  ve  be  without  chastisement,  whereof  all 
are  partakers,  then  are  ye  bastards,  and  not  sons. 

The  rule  which  the  apostle  hath  laid  down  concerning  chnstise- 
ments,  as  a  necessary,  inseparable  adjunct  of  the  relation  between 
father  and  son,  is  so  certain  in  nature  and  grace,  that  to  the  infer- 
ence which  he  hath  made  on  the  one  hand  unto  the  evidence  of 
sonship  from  them,  he  adds  here  another  no  less  unto  his  purj^ose 
on  the  other;  namely,  that  those  who  have  no  chastisements  are  no 
sons,  no  children. 

There  is  in  the  words,  1.  A  supposition  of  a  state  without  chas- 
tisement; 2.  An  application  of  the  rule  unto  that  state,  "All  sons 
are  chastised;"  3.  An  inference  from  both,  that  such  persons  are 
"  bastards,  and  not  sons:"  whereunto  we  must  add  the  force  of  this 
reasoning  unto  his  present  purpose. 

1.  Tlie  introduction  of  the  supposition  by  i)  di,  "but  if,"  declares 
that  what  he  speaks  is  of  another,  contrary  nature  unto 

that  before  proposed  :   '  But  if  it  be  otherwise  with  you,  -  *         -    . 

namely,  that  ye  are  without  chastisement.'  iUH"**-":;^  •,*•  '^1 "  ^^^  .  i_ 

Take  "chastisement"  materially  for  every  thing  that  is  griev-  '       ^l_ 
ous  or  afflictive,  and  no  man  is  absolutely  without  it.  ^    ^  ^ 

For  all  men  must  die,  and  undertro  the  weaknesses  or        -,"!"'   *"^*     -"V  '^^'i'^'^^ 
troubles  that  lead  thereunto ;  and  commonly  this  is  most  ^~  ^^^  • 

grievous  unto  them  who  have  had  least  trouble  in  their  lives.  But 
com{)aratively,  so)ne  even  in  this  sense  are  freed  from  chastisement. 
Such  the  psalmist  speaks  of,  "  There  are  no  bands  in  their  death, 
but  their  strength  is  firm.  They  are  not  in  trouble  as  other  men, 
neither  are  they  plagued  like  other  men,"  Ps.  Ixxiii.  4,  5 :  which  he 
ffives  as  a  character  of  the  worst  sort  of  men  in  the  world. 

But  this  is  not  the  chastisement  here  intended.  We  have  showed 
before  that  it  is  an  eruditing,  instructive  correction;  and  so  doth  the 
design  of  the  place  require  that  it  should  here  signify.  And  this  some 
professors  of  Christian  religion  may  be  without  absolutely.  What- 
ever trouble  they  may  meet  withal,  yet  are  they  not  under  divine 
chastisements  for  their  good.  Such  are  here  intended.  Yet  the 
apostle's  design  may  reach  farther;  namely,  to  awaken  them  who 
were  imder  troubles,  but  were  not  sensible  of  their  being  divine 
chastisements,  and  so  lost  all  the  benefit  of  them.  For  even  such 
persons  can  have  no  evidence  of  their  sonship,  but  have  just  ground 
to  make  a  contrary  judgment  concerning  themselves. 

2.  To  confirm  his  inference,  the  apostle  adds  the  substance  of  his 
rule:  "  Whereof  all  are  partakers."     The  Syriac  reads       t„     > 

it,  "  Wherewith  every  man  is  chastised;"  but  it  must  be    yiyimffi  •?«». 

restrained  to  "  sons,"  wdiether  the  sons  of  God   or  of    ''**• 

men,  as  in  the  close  of  the  foregoing  verse.     This,  therefore*  the 


266  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

apostle  is  positive  in,  that  it  is  altogether  in  vain  to  look  for  spiritual 
sonship  without  chastisement.  They  are  all  partakers  of  it,  every 
one  of  his  own  share  and  portion.  There  is  a  general  measure  of 
afflictions  assigned  unto  tlie  church,  Head  and  members,  whereof 
every  one  is  to  receive  his  part,  Col.  i.  24. 

3.  The  inference  on  this  supposition  is,  that  such  persons  are 
,, .  ,.      "  bastards,  and  not  sons."     Their  state  is  expressed  both 

lo-TE  Kx)  ov^  positively  and  negatively,  to  give  the  greater  emphasis 
"''"'•  unto  the  assertion.     Besides,  if  he  had  said  only,  '  Ye 

are  bastards,'  it  would  not  liave  been  so  evident  that  they  were  not 
sons,  for  bastards  are  sons  also;  but  they  are  not  such  sons  as  have 
any  right  unto  the  paternal  inheritance.  Gifts  they  may  have,  and 
riches  bestowed  on  them  by  their  fathers;  but  they  have  no  right  of 
inheritance  by  virtue  of  their  sonship.  Such  doth  the  apostle  here 
declare  them  to  be  who  are  without  chastisement.  And  we  may 
hence  observe, — 

Obs.  I.  That  there  are  no  sons  of  God,  no  real  partakers  of  adop- 
tion, that  are  without  some  crosses  or  chastisements  in  this  world. — 
They  deceive  themselves,  who  expect  to  live  in  God's  family  and  not 
to  be  under  his  chastening  discipline.  And  this  should  make  every 
one  of  us  very  well  contented  with  our  own  lot  and  portion,  what- 
ever it  be. 

Obs.  II.  It  is  an  act  of  spiritual  wisdom,  in  all  our  troubles,  to  find 
cut  and  discern  divine,  paternal  chastisements;  without  which  we 
shall  never  behave  ourselves  well  under  them,  nor  obtain  any  ad- 
vantage by  them. — So  should  we  do  in  the  least,  and  so  in  the 
greatest  of  tliem. 

Obs.  III.  There  are  in  the  visible  church,  or  among  professors, 
some  that  have  no  right  unto  the  heavenly  inheritance. — They  are 
bastards;  sons  that  may  have  gifts  and  outward  enjoyments,  but 
they  are  not  heirs.  And  this  is  a  great  evidence  of  it  in  any,  namely, 
that  they  are  not  chastised; — not  that  they  are  not  at  all  troubled, 
for  they  may  be  in  trouble  like  other  men,  (for  "  man  is  born  unto 
trouble,  as  the  sparks  fly  upward,")  but  that  they  are  not  sensible  of 
divine  chastisement  in  them;  they  do  not  receive  them,  bear  them, 
nor  improve  them,  as  such. 

Obs.  IV.  The  joyous  state  of  freedom  from  affliction  is  such  as  we 
^'^''  ought  always  to  watch  over  with  great  jealousy,  lest  it  should  be  a 
leaving  of  us  out  of  the  discipline  of  the  family  of  God. — I  do  not 
say,  on  the  other  hand,  that,  we  may  desire  afflictions,  much  less 
cruciate  ourselves,  like  some  monastics  or  Circumcelliones;  but  we 
may  pray  that  we  ma}'  not  want  any  pledge  of  our  adoption,  leaving 
the  ordering  and  disposal  of  all  things  unto  the  sovereign  will  and 
pleasure  of  God. 

Lastly,  There  is  great  force  from  this  consideration  added  unto 
the  apostle's  exhortation,  namely,  thar.  we  should  not  faint  under  our 


VEE.  9,  10.]  EPISTLE  TO  THE  HEBREWS.  267 

trials  and  afflictions:  for  if  they  are  all  such  divine  chastisements  as 
withotit  whicli  we  can  have  no  evidence  of  our  relation  unto  God  as 
a  father,  yea,  as  without  a  real  participation  wherein  we  can  have 
no  right  unto  the  eternal  inheritance,  it  is  a  thing  unwise  and  wicked 
to  be  weary  of  them,  or  to  faint  under  them. 

Verses  9,  10. 

F.iTa  Tcug  fih  rr^g  capnog  ri/Jbxv  rrar'^pag  a'/^o/xev  vaihsvrag,  xai  svsrps- 
m-ofieOa'  oh  ttoXXui  fiaXAcv  ij'Troray/iao^wida  rw  Harpi  roov  '^rrnvjiidTuv,  xa} 
Q^aofi;]!  J  O/  /Miv  'yap  'Trphg  oKiyag  riij,spag,  xry.ra  rh  doKO[Jv  auroig,  i'rruidiuov 
6  dh  tTi  TO  av/j^(pspov,  elg  to  /j-sruXaQuv  Trig  ayiorriTog  auroj. 

Elrct.  Svr.,  1^.1,  "and  if;"  that  is,  s't  Bs:  which  Beza  jmlgeth  the  more  com- 
modious readiiif^;  which  is  undoubtedly  a  mistake,  for  the  apostle  intimates  a 
progress  unto  a  new  argument  in  this  word.  Vulg.  Lat.,  "deinde;"  and  so 
JJeza,  properly;  which  we  render  ''furthermore,"  or  "  moreover."  Some,  "  ita;" 
"  so,"  "  in  like  manner." 

Toy;  fiiv  Tjjj  aupKo;,  etc.  Some  refer  aotpKog  to  vuiOivrKC,  and  not  to  TrxTipug. 
So  the  sense  should  be,  "  we  have  had  fathers,  chasteners  of  the  flesh."  But 
the  opposition  between  ''fathers"  in  the  first  place,  and  the  "Father  of  .spirits" 
iifiei'w.-irds,  will  not  admit  heieuf.  And  the  Syriac  determines  the  sense,  ""7*'. 
l?-^"~  T"^  *^T^"'"3j  "and  if  the  fathers  of  our  fle.sh  have  chastised  us." 

'lii^viTpiTropcidot,.  Vulg.  Lat.,  "  reverebamur  eos,"  "reveriti  sumus;"  "  we  gave 
them  reverence."  All  supply  "them"  unto  the  text.  Syr.,  "we  were  affected 
with  shame  for  them;"  as  allconection  is  accompanied  with  an  ingenuous  siiame 
in  ciiildren. 

Ilpis  6'Kiycii  ijpcepxi;.  Vulg.,  "  in  tempore  paucorum  dierum."  Rhem.,  "  for 
a  time  of  few  days,"  a  short  time.  Syr., '^''''[  ^'^  1^!?,  "  for  a  little  while." 
'•  A'i  pauci's  dies,"  "  for  a  few  days." 

K«T«  TO  loKcvv  ot-vroi;.  Vulg.,  "  secundiim  voluntatem  suam,"  "according  to 
their  will."  Syr.,  ^"l!  "rr-fV  T.^»  "according  as  they  would."  [Beza,]  "prout  ipsis 
videbatur,"  "as  it  seemed  good  unto  them."  We,  "  after  their  oun  pleasure;" 
without  doubt  improperly,  according  to  the  usual  acceptation  of  that  phrase  of 
speech.  For  it  intimates  a  regardlessness  to  right  and  equity,  whereof  there  is 
nothing  in  the  original.  "According  to  their  ju^'ginent,"  "as  they  saw  good," 
or  supposed  themselves  to  have  reason  for  what  they  did. 

'EttI  to  <jvpt.'J)ipov,  "ad  id  quod  utile  est,"  "unto  that  which  is  profitable." 
Syr.,  for  0  0£,  m  >*~^^.,  "but  God,"  who  is  intended;  "-"""''5  "unto  our  aid" 
or  "help."     "  Ad  commodum,"  that  is,  "  nostrum  :"  "for  our  profit." 

E/f  TO  ptsruT^ciQih  T'/ig  uyicT/iTo;  uv-ov.  Vulg.,  "in  recipiendo  sanctifieationem 
ejus;"  Eliem.,  "in  receiving  of  his  sanctification;"  missing  the  sense  of  both  the 
words.   Sanctification  is  ot.yiot.cf/.6<;^  not  oi.yi6rY,i;  and  ug  ro  expresseth  the  final  cause. 

Ver.  9,  10. — Moreover,  we  liave  had  fathers  of  our  flesh, 
who  chastened  [«/5,]  and  we  gave  [them~\  reverence : 
shall  we  not  much  rather  be  in  subjection  unto  the 
Father  of  spirits,  and  live?  For  they  verily  for  a  few  days 
chastened  [us,'\  as  it  seemed  good  unto  them ;  but  he 
for  [owr]  profit,  tliat  [?re]  might  partake  of  his  holiness. 

.The  design  of  these  words  is  further  to  evince  the  equity  of  the 
duty  exhorted  uuto,  namely,  the  patient  enduring  of  divine  chastise- 


268  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

ment;  wliich  is  done  on  such  cogent  principles  of  conviction  as  can- 
not be  avoided. 

It  is  a  new  argument  that  is  produced,  and  not  a  mere  applica- 
^  tion  or  improvement  of  the  former ;  as  the  word  iTroc., 

"  furthermore,"  or  *'  moreover,"  doth  signify.  The  for- 
mer was  taken  from  the  right  of  parents,  this  is  taken  from  the  duty 
of  chiklren. 

And  the  argument  in  the  words  is  taken  from  a  mixture  of  prin- 
ciples and  experience.  The  principles  whereon  it  proceeds  are  two, 
and  of  two  sorts:  the  first  is  from  the  light  of  nature,  namely,  that 
children  ought  to  obey  their  parents,  and  submit  unto  them  in  all 
things;  the  other  is  from  the  lir/ht  of  grace,  namely,  that  there  is 
the  same  real  relation  between  God  and  believers  as  is  between  na- 
tural parents  and  their  children,  though  it  be  not  of  the  same  nature. 
The  whole  strength  of  the  argument  depends  on  these  undoubted 
princi{)les. 

For  the  confirmation  of  the  first  of  these  principles,  common  ex- 

,  perience  is  produced.     '  It  is  so,  for  it  hath  been  so  with 

"       us;  we  ourselves  have  had  such  fathers,'  etc. 

As  for  the  manner  of  the  argument,  it  is  "  a  coraparatis,"  and 

therein  "a   minori  ad   majus."     'If  it  be  so   in  the 

Uokxu  f^ax-  J         much  more  ounht  it  to  be  so  in  the 

other. 
In  each  of  the  comparates  there  is  a  supposition  consisting  of 
many  parts,  and  an  assertion  on  that  supposition:  in  the  first,  as  to 
matter  of  fact,  in  the  latter,  as  unto  right;  as  we  shall  see. 

The  supposition  in  the  first  of  the  comparates  consists  of  many 
parts;  as,  1.  That  "we  have  had  fathers  of  our  flesh;" 
,  -"^  »■«?««.•  those  from  whom  we  derived  our  flesh  by  natural  genera- 
tion.  This  being  the  ordinance  of  God,  and  the  way  by 
him  appointed  for  the  propagation  of  mankind,  is  the  foundation  of 
the  relation  intended,  and  that  which  gives  parents  the  right  here  as- 
serted. That  learned  man  did  but  indulge  to  his  fancy,  who  would 
have  these  "fathers"  to  be  the  teachers  of  the  Jewish  church;  which 
how  they  should  come  to  be  opposed  unto  "  the  Father  of  spirits," 
he  could  not  imagine. 

2.    That  they  were    chasteners:    "They  chastened 
us.       liiey  had  a  right  so  to  do,  and  they  did  so  ac- 
cordingly. 

3.  The  rvle  whereby  they  proceeded  in  their  so  doing  is  also  sup- 
posed, namely,  they  used  their  judgment  as  unto  the  causes  and  mea- 
sure of  chastisement;  they  did  it  "as  it  seemed  good 
KaTo.  TO  If    yjj^Q  them."     It  is  not  said  that  they  did  it  for  or  ac- 
cording  to  their  pleasure,  without  respect  unto  rule  or 
equity;  for  it  is  the  example  of  good  parents  that  is  intended:  bu.t 


VER.  9,  10.]  EPISTLE  TO  THE  HEBREWS.  269 

they  dill  it  according  to  their  best  discretion;  wherein  yet  they  might 
fail,  both  as  unto  the  causes  and  measure  of  chastisement. 

4.  The  exercise  of  this  right  is  "  for  a  few  days,"     And  this  may 
have  a  double  sense:   (I.)  The  limitation  of  the  time  of 
their  chastisement,  namely,  that  it  is  but  foe  a  little     ,  V''"^  «X(y«« 

.  .  .         .  flft'-poiS. 

while,  for  a  few  days;  to  wit,  whilst  we  are  in  infxncy, 
or  under  age.  Ordinarily  corporal  chastisements  are  not  longer  con- 
tinued. So  "  a  few  days,"  is  a  few  of  our  own  days.  Or,  (2.)  It 
may  respect  the  advantage  which  is  to  be  obtained  by  such  chas- 
tisement; which  is  only  the  regulation  of  our  affections  for  a  little 
season. 

The  case  on  the  one  hand  being  stated  on  these  suppositions,  the 
duty  of  children,  under  the  power  of  their  natural 
parents,  is  declared.  And  tlie  word  signihes  '  an  in- 
genuous, modest  shame,  with  submission;"  opposite  unto  stubborn- 
ness and  frovvardness.  We  add  the  word  "them  "  unto  the  original, 
which  is  necessary;  "  we  had  them  in  reverence."  '  We  were  kept 
in  a  tempiT  of  mind  meet  to  be  applied  unto  duty.  We  did  not 
desert  the  family  of  our  parents,  nor  grow  weary  of  their  discipline, 
so  as  to  be  discouraged  from  our  duty.'     And, — 

Obs.  I.  As  it  is  the  duty  of  parents  to  chastise  their  children,  if 
need  be,  and  of  children  to  submit  thereunto;  so, — 

Obs.  II.  It  is  good  for  us  to  have  had  the  experience  of  a  reve- 
rential submission  unto  paternal  chastisements;  as  from  hence  we 
may  be  convinced  of  the  equity  and  necessity  of  submission  unto 
God  in  all  our  afflictions.  For  so  these  things  are  improved  by  the 
apostle. — And  they  arise  from  the  consideration  of  the  differences 
that  are  between  divine  and  parental  chastisements.     For, — 

1.  He  by  whom  we  are  chastised  is  "the  Father  of  spirits."  He 
is  a  father  also,  but  of  another  kind  and  nature  than 
they  are.  "The  Father  of  spirits;"  that  is,  of  our  ruv  -THUf^d- 
spirits:  for  so  the  opposition  requires;  the  fathers  of  '■"''■ 
our  flesh,  and  the  Father  of  our  spiints.  And  whereas  the  apostle 
here  distributes  our  nature  into  its  two  essential  parts,  the  flesh  and 
the  spirit ;  it  is  evident  that  by  the  "  spirit,"  the  rational  soul  is  in- 
tended. For  although  the  flesh  also  be  a  creature  of  God,  yet  is 
natural  generation  used  as  a  means  for  its  production;  but  the  soul 
is  immediately  created  and  infused,  having  no  other  father -.but 
God  himself.  See  Num.  xvi.  22;  Zech.  xii.  1;  Jer.  xxxviii.  16.  I 
will  not  deny  but  that  the  signification  of  the  word  here  may  be 
farther  extended,  namely,  so  as  to  comprise  also  the  state  and 
frame  of  our  spirits  in  their  restoration  and  rule,  wherein  also  they 
are  subject  unto  God  alone;  but  his  being  the  immediate  creator 
of  them  is  regarded  in  the  first  place. 

And  this  is  the  fundamental  reason  of  our  patient  submissiott 


270  AN  EXPOSITION  OF  THE  [CTiAP.  XII. 

unto  GcA  in  all  our  afflictions,  namely,  that  our  very  sonls  are  his, 
the  iiuine'JiaLe  product  of  liis  divine  power,  and  under  his  rule 
alone.  May  he  not  do  wliat  he  will  with  his  own  ?  Sltiill  the  pot- 
sherd contend  with  its  maker? 

2.  It  is  supposed  from  the  foregoing  verses,  that  this  Father  of  our 
spirits  doth  also  chastise  us;  which  is  the  subject-matter  treated  of. 

3.  His  general  end  and  design  therein,  is  "our  profit"  or  advan- 

tage. This  being  once  well  fixed,  takes  off  all  disputes 
.■^iTojv/*-    jj^  ^j_^-g  ^^g^^     Men,  in  their  chastisements,  do  at  best 

but  conjecture  at  the  event,  and  are  no  way  able  to 
effect  it:  but  what  God  designs  shall  infallibly  come  to  jjass;  for 
he  himself  will  accomplish  it,  and  make  the  means  of  it  certainly 
effectual.  But  it  may  be  inquired,  what  this  "  profit,"  this  benefit 
or  advantage,  is;  for  outwardly  there  is  no  appearance  of  any  such 
thing.     This  is  declared  in  the  next  place. 

4.  The  especial  end  of  God  in  divine  chastisements,  is,  "  that  he 

may  make  us  partakers  of  his  holiness."  ^The  holiness 
rax^SsTv  Tm  of  God,  is  either  that  which  he  hath  in  himself,  or  that 
kyiiir^To;  a'u-  Avhicli  liB  approves  of  and  requires  in  us.]  -The  first  is 
the  infinite  purity  of  the  divine  nature;  which  is  abso- 
lutely incommunicable  unto  us,  or  any  creature  whatever.  How- 
beit,  we  may  be  said  to  be  partakers  of  it  in  a  peculiar  manner,  by 
virtue  of  our  interest  in  God,  as  our  God :  as  also  by  the  effects  of 
it  produced  in  us,  which  are  his  image  and  likeness,  Eph.  iv.  24;  as 
we  are  said  to  be  made  "  partakers  of  the  divine  nature,"  2  Pet.  i,  4.  > 
And  this  also  is  the  holiness  of  God  in  the  latter  sense;  namely, 
that  which  he  requires  of  us  and  ap[)roves  in  us. 

Whereas,  therefore,  this  holiness  consists  in  the  mortification  of 
our  lusts  and  affections,  in  the  gradual  renovation  of  our  natures, 
and  the  sanctification  of  our  souls,  the  carrying  on  and  increase  of 
these  tilings  in  us  is  that  which  God  designs  in  all  his  chastisements. 
And  wdiereas,  next  unto  our  participation  of  Christ,  by  the  imputa- 
tion of  his  righteousness  unto  us,  this  is  the  greatest  privilege,  glory, 
honour,  and  benefit,  that  in  this  world  we  can  be  made  partakers 
of,  we  iiave  no  reason  to  be  weary  of  God's  chastisements,  which 
are  designed  unto  no  other  end.     And  we  may  observe, — 

Obs.  III.  No  man  can  understand  the  benefit  of  divine  chastise- 
ment, l^who  understands  not  the  excellency  of  a  participation  of 
God's  holiness.^No  man  can  find  any  good  in  a  bitter  potion,  who 
understands  not  the  benefit  of  health.  If  we  have  not  a  due  valu- 
ation of  this  blessed  privilege,  it  is  impossible  we  should  ever  make 
a  right  judgment  concerning  our  afflictions. 

Obs.  IV.  If  under  chastisements  we  find  not  an  increase  of  holi- 
ness, in  some  especi;d  instances  or  degrees,  they  are  utterly  lost:  we 
have  nothing  but  the  trouble  and  sorrow  of  them. 


VER.  9, 10.]  EPISTLE  TO  THE  HEBREWS.  271 

Obs.  V.  There  can  be  no  greater  pledge  or  evidence  of  divine  love 
in  afflictions  than  this,  that  God  designs  by  them  to  "  make  us  par- 
takers of  his  holiness/' — tofbring  us  nearer  to  him,  and  make  us 
more  like  him.) 

5.  The  reasons  from  whence  they  have  their  efficac^unto  this 
end,  and  the  way  whereby  they  attain  it,  are,  (1.)  God's  designation 
of  them  thereunto,  in  an  act  of ,iijfimte  wisdom;  which  gives  them 
their  efficacy.  (2.)  By  weaning  us  from  the  world,  and  the  love  of 
it,  whose  vanity  and  unsatisfactoriness  they  openly  discover,  breaking 
the  league  of  love  that  is  between  it  and  our  souls.  (3.)  By  calling 
us  unto  the  faith  and  cqnttmiplation  of  tbin£j>  more  glorious  and 
excellent,  wherein  we  may  find  rest  and  peace. 

That  which  is  required  of  us,  as  children,  is,  that  we  be  "in  sub- 
jection "  imto  him,  as  "  the  Father  of  spirits."     This 
answers  unto  the  having  of  our  earthly  parents  in  rever-      ^^j'^^yxr" 
ence,  before  mentioned; — the  same  which  the  apostle 
Peter  calls,  "  humbling  of  ourselves  under  the  mighty  hand  of  God," 

1  Pet.  V.  6.  And  there  may  be  respect  unto  the  disobedient  son 
under  the  law,  who  refused  to  subject  himself  to  his  parents,  or  to 
reform  upon  their  correction,  Deut.  xxi.  18-21  ;  which  I  the  rather 
think,  because  of  the  consequent  assigned  unto  it,  "And  live;" 
whereas  the  refractory  son  was  to  be  stoned  to  death.  And  this 
sujjjection  unto  God  consists  in,^l.  An  acqiiiescency  in  his  right 
and  sovereignty  to  do  what  he  will  with  liis  own.  2.  An  acknoiu- 
ledgment  of  his  righteousness  and  wisdom  in  all  his  dealings  with 
us.  3.  A  sense  of  his  care  and  love,  with  a  due  apprehension  of 
the  end  of  his  chastisements.  4.  A  diligent  application  of  our- 
selves unto  his  mind  and  will,  as  unto  what  he  calls  us  unto  in  an 
especial  manner  at  that  season.  5.  In  keeping  our  soids,  hy  faith 
and  patience,  from  weariness  and  despondency.  G.  In  a  full  resig- 
nation of  ourselves  unto  his  will,  as  to  the  matter,  manner,  times, 
and  continuance  of  our  affliction. 

And  where  these  things  are  not  in  some  degree,  we  cast  off  the 
3^oke  of  God,  and  are  not  in  due  subjection  unto  liim;  which  is  the 
land  inhabited  by  the  sons  of  Belial. 

Lastly,  The  consequent  of  this  subjection  unto  God  in  our  chas- 
tisements, is,  that  '' we_shali_^live:''  "And,"  or  "for  so  we  shall 
live."  rrhough  in  their  own  nature  they  seem  to  tend  unto  death, 
or  the  destruction  of  the  flesh,  yet  is  it  life  whereunto  they  are  de- 
signed,4— which  is  the  consequent,  which  shall  be  the  effect  of  tiiem, 

2  Cor.  iv.  16-18.  The  increase  of  spiritual  life  in  this  world,  and 
eternal  life  in  the  world  to  come,  are  that  whereunto  they  tend. 
The  rebellious  son,  who  would  not  submit  himself  to  correction,  was 
to  die  without  mercy;  but  they  who  are  in  subjection  unto  God  in 
his  chastisements,  shall  live. 

VOL.   XVI. — 18 


272  an  exposition  of  the  [chap.  xii. 

Verse  11. 

n^ca  d's  vaibsia  Tph:  fih  ro  'rapov  ov  hoxiT yapag  fTvai,  lk}.a,  autjjs* 
isrspoi/  di  xapThv  iipr}\/ix!jv  roTg  bi'  axirrn  yeyv/j^vus/Msyoii  uTobidusi  br/.aioffuvr}g. 

KocpTTov.  Svr.,  *'v'V^".'Tl  ^;'?'7  *'-'*?>  "  ^he  fruit  of  peace  and  rightenusness." 
Vuij^.,  "  fructum  pacatissimuin;"  "most  peaceable,"  llhem. ;  and  0,-77 oh ihuai  it 
renders  in  the  future,  "reddet,"  for  "  reddit." 

Ver.  11. — Now  no  chastening  for  the  present  seemeth  to 
be  joyous,  but  grievous;  nevertheless,  afterward  it  yield- 
eth  the  peaceable  fruit  of  righteousness,  unto  them 
which  are  exercised  thereby. 

This  is  the  close  of  the  apostle's  dispute  and  arguing  about  suffer- 
ings and  afiiictions,  with  the  use  of  them,  and  our  duty  in  bearing 
them  with  patience.  And  he  gives  it  us  in  a  general  rule,  wherein 
he  balanceth  the  good  and  evil  of  them,  showing  how  incomparably 
the  one  exceedeth  the  other.  The  same  argument  he  insisteth 
upon,  2  Cor.  iv.  17,  "For  our  light  affliction,  which  is  hut  for  a 
moment,  worketh  for  us  a  far  more  exceeding  and  eternal  weight  of 
glory." 

And  he  states  his  rule  so  as,  by  a  concession,  to  obviate  an  objec- 
tion against  a  compliance  with  his  exhortation;  and  this  is  taken 
from  the  trouble  and  sorrow  wherewith  chastisement  is  accompanied. 
This,  therefore,  he  takes  for  granted,  he  will  not  contend  about  it; 
but  he  takes  off  all  its  weight,  by  opposing  the  benefit  of  it  there- 
unto. 

The  literal  expression  in  the  original  is,  "  But  every  chastisement 
at  present  seems  not  to  be  of  icy ;"  that  is,  none  doth 

Tlaffa  oraiotix.  ,  " 

seem  so  to  be. 

The  introduction  of  the  whole  is  by  the  particle  ds,  which  some 

render  by  "  enim,"  some  by  *'  autem ;"  "  for"  and  "  but." 

There  is  no  more  in  it  (for  it  is  used  variously)  but  an 

intimation  of  a  progress  in    discourse.     We  render  it  "  now,"  not  as 

an  adverb  of  time,  but  as  a  note  of  attention. 

The  particle  fi'sv  is  omitted  in  our  translation.     Others  render  it 
by  "quidem,"  "truly."  And  where  it  is  so  joined  in  sense 
with  ds,  as  here  it  is,  it  liath  the  force  of  an  assevera- 
tion, "  for  truly,"  or  "  now  truly." 

First,  In  the  concession  we  may  observe, — 

1.  Tlie  universality  of  the  expression,  "  every  chastisoment,"  not 
any  excepted:  for  what  is  affirmed  is  of  the  nature  of  chastisements; 
what  is  not  so  is  none.  If  any  thing  that  is  evil  befall  a  man,  if 
it  be  no  way  doloious  unto  him,  it  may  be  a  judgment  on  hiai,  it  is 
liOt  a  chastisement  to  him. 


VEIL  11.]  EPISTLE  TO  THE  HEBREWS.  273 

2.  The  time  wherein  a  judgment  is  made  of  it,  wlierein  this  con- 
cession is  made  :  "  For  the  present;" — that  is,  whilst  it  is        ^     ^ 

1   •  1  (V  1  •  •II-  noof  T»  Tosi*. 

actually  on  us,  whilst  we  sutter  under  it,  especially  in 
its  first  ingress  and  assault;  whilst  the   wound  it  gives  unto   the 
mind  is  h-^^h,  before  it  be  mollified  by  the  ointment  of  faith  and 
submission  unto  Go  1. 

3.  Hereof  it  is  affirmed,  that  "  it  seemeth  not  to  be  joyous,  but 
grievous;"  that  is,  whatever  be  spoken  of  the  good  of      q>  ^    - 
chastisement,  it  represents  itself  otherwise  unto  us,  it 

appears  with  another  face  unto  us,  and  we  cannot  but  make  another 
judgment  of  it.  The  meaning  is  not,  that  it  only  seems  so  to  be, 
out  is  not  so ;  but  really  so  it  is,  and  so  we  do  esteem  it. 

And  the  original  is,  "  It  is  not  of  joy,  but  of  sorrow;"  that  is,  say 
some,  there  is  an  ellipsis,  to  be  supplied  by  min-ri^ri,  or  some  such 
word, — 'It  is  not  effective  of  jo}',  but  of  sorrow.'  But  this  seems  not 
to  be  the  meaning  of  the  words;  tor  it  is  in  the  issue  really  effective 
of  joy  also.  And  the  apostle  speaks  not  of  it  here  as  unto  its  eftects, 
bur  as  unto  its  nature  in  itself.  And  so  it  is  not  of  joy;  it  belongs 
not  unto  things  joyous  and  pleasant.  It  is  not  a  sweet  confection, 
but  a  bitter  potion.  It  is  of  the  nature  of  things  sorrowful.  It  is 
of  sorrow;  which  we  render  "grievous."  But  that  word  is  of  an 
ambiguous  signification  in  our  language.  Sometimes  we  render  ^a- 
pCg  by  it,  1  John  v.  3,  Ka/  a/  ^vroXai  axrou  fSapBiai  cux  s/ff/f,— "  And  his 
commandments  fire  not  grievous;"  that  is,  "heavy,  burdensome:" 
sometimes  Xutjj,  as  in  this  place;  that  is,  "  dolorous  and  sorrowtul." 
So  it  is  here;  a  matter  of  sorrow.  [  It  is  in  the  nature  of  every  chas- 
tisement to  be  a  matter  of  sorrow  and  grief  at  present  unto  them  that 
are  chastised.  ^  This  we  render,  being  "  in  heaviness,"  1  Pet.  i,  6", — 
Xvjrnd'svng;  being  ''afflicted  with  sorrow,  through  manifold  tempta- 
tions," or  afflictions.  And  sundry  things  we  may  yet  observe,  to  clear 
the  sense  of  the  place;  as, — 

Ohs.  I.  When  God  designeth  any  thing  as  a  chastisement,  it  is  in 
vain  to  endeavour  to  keep  off  a  sense'iof  it;  it  shall  be  a  matter  of 
sorrow  unto  us. — Men  are  apt  in  their  trials  to  think  it  a  point  of 
courage  and  resolution  to  keep  off  a  sense  of  them,  so  as  not  to  be 
affected  with  grief  about  them.  It  is  esteemed  a  piece  of  .pusillani- 
mity to  mourn,  or  be  affected  with  sorrow  about  them,  /it  is  true, 
indeed,  that  so  far  as  they  are  from  men,  and  are  sufferings  for  the 
gospel,  there  is  a  heroic  frame  of  spirit  required  to  the  undergoing 
of  them ;  so  as  that  it  may  appear  that  we  are  "  in  nothing  terrified 
by  our  adversaries."  But  there  is  no  pusillanimity  in  us  towards 
God.  ^It  is  our  duty  to  take  in  a  deep  sense  of  his  rebukes  and 
chastisements./  And  if  he  doth  design  atiy  thing  that  doth  befall  us 
as  a  chastisement,  it  is  in  vain  for  us  to  contend  that  it  may  not  be 
a  matter  of  sorrow  unto  us.     For  if  it  yet  be  not  so,  it  is  but  an 


274'  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

entrance  into  his  dealing  with  us.  He  will  not  cease,  until  he  hath 
lirokeu  the  fierceness  and  tamed  the  pride  of  our  spirits,  and  bath 
brought  us,  like  obedient  children,  to  submit  ourselves  under  his 
mighty  hand.     Wherefore, —  ^^ 

Ohs.  II.  Not  to  take  in  a  sense  of  sorrow  in  affliction,  is  throiigh 
stout-heartedness  to  "despise  the  chastening  of  the  Lord;"  the  evil 
that  we  are  cautioned  against,  verse  5. 

Ohs.  III.  The  sorrow  intended,  which  accompanies  chastisement, 
is  that  which  the  apostle  terms  XC^yi  xara  Qeov,  2  Cor.  vii.  .9,  10;  i 
^"  Sorrow  according  unto  God,"  or  "  after  a  godly  sort." — It  is  not  the 
v.^ailing  of  the  flesh  upon  a  sense  of  pain;  it  is  not  the  disorder  of 
our  affections  upon  their  encounter  with  things  grievous  to  our  pre- 
sent state  and  ease;  it  is  not  a  heartless  despondency  under  our 
pressures,  enfeebling  us  unto  our  duties :^but  it  is  a  filial  sense  of 
God's  displeasure,  accompanied  with  nature's  aversation  and  declen- 
sion from  things  evil  unto  it  and  grievous. 

'5K  Ohs.  TV.  The  nature  and  end  of  afflictions  are  not  to  be  measured 
by  our  present  sense  of  them.— At  present  they  are  dolorous;  but 
the  great  relief  under  what  is  grievous  at  present  in  them,  is  the 
due  consideration  of  their  end  and  tendency,  as  unto  what  they  are 
appointed  for  of  God.     And, — 

«  Ohs.  V.  All  the  trouble  of  afflictions  is  but  "for  the  present,"  at 
most  but  for  the  little  while  which  we  are  to  continue  in  this  world. 
— -Within  a  very  short  time  we  shall  leave  them  and  their  trouble 
behind  us  for  evermore. 

Secondly,  In  balance  against  this  matter  of  sorrow  in  chastise- 
ment, the  apostle  lays  the  advantage  and  benefit  of  it  And  this  he 
doth  in  three  things:  (lyBy  showing  what  that  benefit  is;  ^^When 
it  is  received;  and,(o.  By  whom. 

].  For  the  benefit  of  chastisement  itself,  it  is  expressed  in  a  three- 
fold gradation:  (1.)  That  it  "yieldeth  fruit."  (2.)  That  this  fruit  is 
the  "  fruit  of  righteousness."  (3.)  That  this  fruit  of  righteousness  is 
**  peaceable." 

(1.)  It  ^'  yieldeth  fruit."     Not,  it  ivill  do  so,  as  the  Vulgar  reads; 

but  it  doth  so;  namely,  in  the  season  designed.     It  is 

tt$uJi^°*  '^'"'    ^^^  ^  dead,  useless  thing.    When  God  purgeth  his  vine, 

it  is  that  it  may  bear  more  fruit,  John  xv.  2.     Wlien 

he  dresseth  his  ground,  it  shall  bring  forth  herbs  meet  for  himself, 

Heb  vi.  7.     The  whole  of  God's  dealing  and  design  herein  is  set 

)  forth  in  an  elegant  allusion  unto  a  husbandman  in  the  mauage- 

rneut  of  his  corn,  Isa.  xxviii.  2.3-29.     And  this  iruit  in  general  is 

of  two  sorts:  P[l.]  The  taking  away  of  sin,  by  the  mortification  of 

it:   "  By  this  therefore  sliall  the  iniquity  of  Jacob  be  purged;  and 

this  is  all  the  fruit  to  take  away  his  sin,"  Isa.  xxvii.  9.  ^[2.]  In  the 

increase  of  righteoubuess  or  holiness;  which  is  here  expressed. 


VER.  11.]  EPISTLE  TO  THE  HEBREWS.  275 

(2.)  This  fruit,  then,  is  the  "  fruit  of  righteousness ;"  not  righte- 
ousness itself,  not  that  fruit  which  righteousness  is,  but 
that  which  it  bears  or  brings  forth.  Neither  our  doing 
nor  our  suffering  is  the  cause  of  our  righteousness;  but  they  promote 
it  in  us  aud  incr*^ase  its  fruit.  So  the  apostle  prays  for  the  Corin- 
thians, that  God  would  "increase"  in  them  "the  fruits  of  their 
righteousness,"  2  Epist.  ix.  10:  and  for  the  Philippians,  that  they 
might  be  "  filled  with  the  fruits  of  righteousness,  wliich  are  by  Jesus 
Christ,  unto  the  glor}^  and  praise  of  God,"  chap.  i.  11.  Wherefore 
by  "righteousness"  in  this  place,  our  sanctification,  or  the  internal 
prmciple  of  holiness  and  obedience,  is  intended;  and  the  "fruits" 
hereof,  are  its  increase  in  the  more  vigorous  actings  of  all  graces, 
aud  their  effects  in  all  duties.  Especially,  the  fruits  of  righteous- 
ness here  intended,  are  patience,  submission  to  the  will  of  God, 
weanedness  from  the  world,  mortification  of  sin,  heavenly-minded- 
ness,  purity  of  heart,  readiness  for  the  cross,  and  the  like.  See  E,om. 
V.  S-5,  with  John  xv.  2—1;  which  places  compared,  are  a  full  expo- 
sition of  this. 

(S.)  This  fruit  of  rigliteousness,  which  chastisement  yieldeth,  is 
"peaceable."  "  The  work  of  righteousness  shall  be 
peace,"  Iwa.  xxxii.  17.  "The  fruit  of  righteousness  is 
sown  in  peace,"  James  iii.  18.  And  it  is  so  on  a  thi'eefold  account: 
[I.]  Because  it  is  a  pledge  and  evidence  of  our  peace  with  God, 
AVhen  we  are  chastised,  especially  if  our  pressures  are  great  or  many, 
we  are  apt  to  question  what  our  state  is  with  respect  unto  God,  who 
seems  to  be  so  displeased  with  us  as  to  make  us  th(;  peculiar  objects 
of  his  anger;  but  when  these  fruits  are  brought  forth  in  us,  they  are 
a  high  evidence  that  Qpd  is  at  peace  with  us,  and  that  he  designs 
our  eternal  good  in  all  these  chastisements,  Rom.  v.  .3-5.  [2.]  Be- 
cause they  bring  in  peace  into  our  own  minds.  Afflictions  are  apt 
to  put  our  minds  into  a  disorder;  our  affections  will  tumultuate,  aud 
raise  great  contests  in  our  souls.  But  by  these  fruits  of  righteous- 
ness our  hearts  are  quieted,  our  minds  composed,  all  tumults  al- 
layed, and  we  are  enabled  to  "  possess  our  souls  in  patience."  [S.] 
With  respect  unto  other  men.  The  next  thing  which  the  apostle 
giveth  us  in  ch.arge,  after  he  hath  discharged  his  discourse  about 
suffering  and  afflictions,  is,  that  we  should  "  follow  peace  with  all 
men,"  verse  1 4.  Now,  the  way  whereby  we  m.ay  do  tliis,  is  only  by 
abounding  in  these  fruits  of  righteousness;  for  they  alone  are  the 
way  and  nutans  of  attaining  it,  if  it  be  possible  so  to  do.  And  there- 
tore  that  charge  of  following  peace  with  all  men,  is  nothing  but  an 
injunction  to  perform  all  duties  of  righteousness  towards  them. 

This  is  the  advantage  which  conies  by  chastisements,  which  the 
apostle  lays  in  the  balance  against  all  that  is  grievous  in  them. 

2.  There  is  the  season  wherein  they  yield  this  fruit;  and  that 


276  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

is,   "afterward:"   "  jSTevertheless/'  or  "but  afterward;" — that  is, 

^  plainly,  after  we  have  been  a  while  exercised  with  them. 

This  effect  of  them,  it  may  be,  doth  not  appear  at  first 
"We  have  their  surprisal,  as  it  was  with  Job,  to  conflict  withal,  which 
suspends  for  a  while  the  production  of  these  fruits.  So  the  apostle 
Peter  prays  for  believers,  that  iXlyov  rrdOovrag,  "after  they  had  suffered 
a  while,  God  would  strengthen  and  perfect  them,"  1  Epist.  v.  10. 
And  so  it  is  evident  in  experience.  Chastisements  do  not  effectually 
operate  unto  this  end  until  after  some  time  of  exercise.  They  first 
tend  to  Vahdue  the  flesh,  to  root  up  weeds,  thorns  and  briers,  to 
break  up  the  stubborn  fallow  ground,  and  tben  to  cherish  the  seeds 
of  lighteousness. 

3.  So  it  is  added  in  the  last  place,  it  yieldeth  this  fruit  "unto 

_,  ^,  .  them," — that  is,  only  unto  them, — "who  are  exercised 
rns  yiyuftvaff-  thereby."  The  word  here  used  signifies  an  exercise 
/ti.vo,;.  \\\i\\  diligence  and  vehemence;  there  being  an  allusion 

in  it  unto  those  who  stripped  themselves  naked,  so  as  to  put  out  all 
their  strength  in  tlieir  public  games,  or  contests  for  mastery.  See 
chap.  V.  14,  with  the  exposition.  Wherefore  to  be  exercised  by 
chastisement,  is  to  have  all  our  spiritual  strength,  all  our  faith  and 
patience,  tried  to  the  utmost,  and  acted  in  all  things  suitably  to  the 
mind  of  God.     So  was  it  with  Job. 

And  what  remains  for  the  further  explication  of  these  words,  is 
contained  in  these  ensuing  observations. 

Ohs.  VI.  Those  who  cannot  see  an  excellency  in  the  abounding 
of  the  fruits  of  righteousness  before  described,  can  never  apprehend 
that  there  is  either  good  or  benefit  in  chastisements. — For  this  alone 
is  tliat  which  the  apostle  proposeth  to  answer  all  that  is  grievous  or 
evil  in  them.  But  these  things  believers  value  above  life  itself,  and 
can  esteem  well  of  every  thing,  be  it  never  so  sharp  unto  the  flesh, 
that  doth  promote  them  in  their  souls. 

Ohs.  VII.  We  can  never  find  any  benefit  in  chastisements,  unless 
we  are  "  exercised"  by  them;  that  is,  that  all  our  graces  are  stirred 
up  by  them  unto  a  holy,  constant  exercise. — For  hereby  alone  do 
they  yield  "  the  peaceable  fruit  of  righteousness." 

Obs.  VIII.  It  is  the  fruit  of  righteousness  alone  that  will  bring  in 
peace  unto  us,  that  will  give  us  a  sense  of  peacejwith.God,  peace  in 
ourselves,  and  with  others,  so  far  as  is  possible.  And, — 
""U^s.  IX.TJface  in  afflictions  will  at  length  prevail  quietly  to  com- 
pose the  mind  under  the  storm  raised  by  them,  and  give  rest  with 
peace  unto  the  soul. 

Ohs.  X.  Herein  lies  the  wisdom  of  faith  in  this  matter,  not  to  pass  a 
judgment  on  chastisements,  from  the  present  sense  we  have  of  what 
i.  evil  and  dolorous  in  them,  but  from  their  end  and  use,  which  are 
blessed  and  glorious. 


VER.  12,  13,]  EPISTLE  TO  THE  HEBREWS.  277 

Yeeses  12,  13. 

In  these  verses  an  entrance  is  made  into  the  second  pnrt  of  the 
chapter,  which  is  designed  unto  the  fi^pUcation  of  the  doctrine  con- 
cerning sufferings,  afflictions,  and  chastisements,  before  insisted  on. 
And  there  are  three  parts  of  it:  1.  A  general  exhortation  unto  an 
improvement  of  tlie  said  doctrine,  in  a  conformity  of  mind  unto  it. 
2.  A  jyrescription  of  sundry  important  duties,  in  their  joint  walking 
before  God  unto  the  same  end,  verses  14-16.  3.  A  confirmation  of 
the  whole,  by  an  instance  or  example  of  one  who  did  all  things  con- 
trary unto  the  duties  prescribed,  namely,  Esau;  with  the  severe  issue 
thereon,  verses  16,  17.  The  first  of  these  is  contained  in  these  two 
verses. 

yer.  12,  13.  —  A/o  rag  vacn'ihoLg  yilfag  xaj  ra  irapa.Xi'kviJ.sva  yovara 
atiopdu)(Tari'  xa!  rpoyjag  hp^ag  <7ror/iaaTS  roTg  ttos'iv  v/xujii,  ha  fLYi  to  yjtikhv 
ixTpuTrri,  iocd-^  Oi  /xaXXov. 

Ver.  12,  13. — Wherefore  lift  up  tlie  hands  which  hang 
down,  and  the  feeble  knees ;  and  make  straight  paths 
for  your  feet,  lest  that  which  is  lame  be  turned  out  of 
the  way;  but  let  it  rather  be  healed. 

1.  "  Wherefore,"  di6,  "  quapropter,"  "  quamobrem;"  it  shows  that 
the  ensuing  exhortation  is  wholly  derived  from  the  pre- 
ceding discourse.     '  Seeing  things  in  this  case  are  as  we 

Iiave  declared,  this  is  your  duty  thereon.'  And  in  no  writing  of 
the  New  Testament  is  this  method  so  much  observed  as  in  this 
epistle;  namely,  to  lay  down  doctrines  of  truth,  to  confirm  them  by 
divine  testimonies  and  reasons,  and  then  to  make  the  use  and  ap- 
plication of  them.  And  the  reason  of  it  is,  because  the  whole  desio-n 
of  the  epistle  is  parenetical,  with  respect  unto  practice. 

2.  For  the  right  understanding  of  the  mind  of  the  Holy  Ghost 
in  the  words,  we  must  take  notice  that  there  is  a  supposition  in- 
cluded in  them  of  some  failure  in  the  Hebrews,  as  unto  their 
courage  and  constancy  in  suffering;  at  least  that  they  were  in  great 
danger  of  it,  and  that  it  began  to  affect  the  minds  of  many,  and 
perliap:^  greatly  to  prevail  in  some  among  them.  This  he  had  in- 
sinuated before,  in  the  entrance  of  his  discourse  on  this  subject, 
verses  3-5,  and  now  resumes  it  as  a  ground  of  his  exhortation. 
And,— 

Obs.  I,  It  is  the  duty  of  all  faithful  ministers  of  the  gospel  to 
consider  diligently  what  failures  or  temptations  their  flocks  are 
liable  or  exposed  unto,  so  as  to  apply  suitable  means  for  their  pre- 
servation. 

3.  The  words  in  general  contam  an  exhortation  unto  duties,  flow- 


278  AN  EXPOSITION  OF  THE  [CIIAP.  XIL 

ing  directly  from  the  doctrine  insisted  on  in  its  application  unto 
these  Hebrews.  And  whereas  there  were  two  sorts  of  them  (which 
distinction  the  apostle  frequently  intimates  in  the  epistle);  (1.) 
Such  as  were  really  guilty  of  the  evils  dehorted  from;  and,  (2.) 
Such  as  were  not  so,  at  least  not  in  such  a  degree  as  some  others 
were;  the  exhortation  respects  both  sorts  of  them.  Unto  the  first 
sort  it  enjoins  their  own  present  duty;  and  directs  the  latter  how 
to  behave  themselves  towards  those  who  were  so  defective;  as  we 
shall  see  in  the  progress. 

4.  That  part  of  the  exhortation  which  is  contained  in  verse  12, 
is  taken  from  Isa.  xxxv.  3,  IVf^X  Di^w'S  D^Sin^  niS")  Dn;  ^pp^  "  Con- 
fnrtate  manus  remissas,  et  genua  labantia  roborate."  The  A^ulgar 
Lat.  in  that  place  reads,  "manus  dissolutas,"  and  "genua  debiUa;" 
here,  "  manus  remissas,"  and  "genua  soluta."  Tiie  translation  of 
the  LXX.  renders  "^Pf]  by  'icyjjoazi,  "  be  ye  strong,"  speaking  to 
the   hands  and  knees  in  the  second   person ;   and  'i^''?^  by  •Ka.fct.- 

%a7.r,caTi ;  unless  that  word  belongs  to  the  following  sen- 
tence.      liie  apostle   usetli   one  word,   applymg  it  to 
both  hands  and  knees,  it  being  equally  proper  to  both. 

5.  The  way  of  the  proposal  of  the  exhortation  is  in  continued 
metaphors,  in  answer  to  the  first  prescription  of  the  duty  exhorted 
unto;  which  was,  to  run  in  a  race,  or  to  strive  for  victory,  verse  1. 
And  in  the  verse  foregoing  he  requires  of  us,  in  this  case,  that  we 
should  be  'yfyv/Miaa/j.hoi,  "exercised,"  like  those  that  were  stripped 
or  xnade  naked  tor  a  contest;  wherefore, — 

6.  The  exhortation  is  applied  unto  the  parts  of  the  body  which 
are  of  principal  use  in  gymnastical  exercises,  namely,  the  hands, 
the  knees,  and  the  feet,  whereby  the  body  putteth  forth  all  its 
strength  to  obtain  the  prize;  the  hands  and  knees  being  the  prin- 
cipal seat  of  strength  and  activity.  And  we  must  consider,  (1.) 
What  is  the  defect  blamed  in  them;  (2.)  What  is  the  remedy  pre- 
scribed unto  that  defect;  (3)  What  is  the  spiritual  meaning  of 
both. 

(1.)  The  defect  charged  on  the  hands  is,  that  they  "hang  dov.'n," 

vapufj.'svag.      LXX.,   avsi/Msvag,  "remissas."      We  want  a 

,   "^   *"'"'''    word  exactly  to  express  the  Hebrew,  ni2"i.     It  is  not  so 

much  "  hanging  down,"  as  "  weakened  and  dissolved  in 

their  strength,  whence  they  do  hang  down."     And  when  it  is  so 

with  any,  they  declare  themselves  weary  of  what  they  are  engaged 

in;  faint,  unready,  and  giving  over. 

That  charged  on  the  knees  is,  that  they  are  <:rapa\iy.ytiiva,  "  so- 

luta,"  "dissoluta;"  or,  as  in  the  Hebrew,  "labantia." 

o^iara.  T»-    ^^    ^^^    ^   propcr   word    here,   and    in    tlie    prophet, 

"feeble;"  that  is,  "debilia,"  weak,  whose  nervous  vigour 

is  dissolved.     So  we  render  '•''V'?,  Ps.  cix.  24,  "My  knees  are  weak 


VER.  12,  13.]  EPISTLE  TO  THE  HEBREWS.  279 

through  fasting."     So,  in  great  weakness,  fear,  and  despondency, 
the  knees  are  said  to  smite  together,  Nahum  ii.  10. 

In  both  there  is  a  description  of  a  man  heartless  or  slothful,  or 
so  fainting  in  the  running  of  a  race  as  to  be  ready  to  cast  off  all 
hopes  of  success,  and  to  give  over. 

(2.)  It  is  the  same  kind  of  distemper  which  affects  these  several 
parts;  and  therefore  the  apostle  prescribes  the  same 
remetly  to  them  both,  namely,  avopduaun,  "  surripite,"  '"''  ^«''»«. 
*'  erigite."  It  is  not,  '  Elevate,'  '  Lift  up,'  which  is  proper  to  the 
hands  only ;  but,  '  Erect  or  raise  them  to  a  due  state,  frame  and 
posture;  set  them  right  again;  apply  them  to  their  duty.'  So  in 
the  cure  of  the  woman  that  had  the  infirmity  wherewith  she  was 
bowed  down,  we  render  it,  "made  straight,"  Luke  xiii.  13,  or  up- 
right again;  and  by  "  setting  up,"  Acts  xv.  16;  in  which  two  places 
alone,  besides  this,  the  word  is  found.  It  is  therefore  a  restoration 
unto  their  former  state  that  is  directed  in  this  word. 

(o.)  Wherefore  the  spiritual  sense  of  the  words,  or  meaning  of 
the  similitudes,  is  plain;  and  there  is  no  necessity  to  make  a  distri- 
bution of  parts,  as  ivnto  what  is  particularly  intended  by  the  hands 
or  knees.  For  by  the  same  kind  of  defect  in  both,  the  fault  of  the 
whole  is  described.  Now  this  is  such  a  decay  in  Cbristian  courage 
and  resolution,  as  brings  along  with  it  a  great  weakness  and  un- 
readiness for  duty. 

In  our  Christian  race  we  are  to  put  forth  our  utmost  spiritual 
str&Qglh_and^actiyity.  All  graces  are  to  be  kept  up  unto  their  i^x- 
ercise,  and  all  duties  to  be  attended  unto  with  diligence.  But 
where  the  course  is  long,  or  the  difficulties  are  great,  we  are  apt  to 
grow  weary,  to  despond ;  first  to  wish  it  at  an  end,  and  then  to  give 
over.  And  this  fiame  ariseth  from  a  composition  of  two  evil  in- 
gredients: [1.]  Despondency  as  to  success;  [2.]  Weariness  of  duty. 
Id  them  do  our  hands  hang  down,  and  our  knees  grow  feeble. 

Obs.  II.  Tliis  is  the  great  evil  which,  in  all  our  sufferings  and 
afflictions,  we  are  with  all  intension  of  mind  to  watch  against.  This 
is  the  way  whereby  multitudes  have  entered  into  scandalous  back- 
slid! ngs,  and  many  into  cursed  apostasies. 

Obs.  III.  We  are  apt  to  pity  men  who  are  weary  and  fainting  in 
their  courage,  and  under  their  burdens;  and  we  do  well  therein, 
for  they  have  spent  all  their  strength,  and  have  no  way  of  supply: 
but  we  are  to  be  no  way  gentle  towards  ourselves,  in  our  spiritual 
weariness  and  decays;  because  we  have  continual  supplies  of  strength 
ready  for  us,  if  we  use  them  in  a  due  manner.     See  Isa.  xl.  28-ol. 

Obs.  IV.  This  exhortation  being  a  conclusion  or  inference  made 
from  the  preceding  discourse,  concerning  the  nature,  use  and  end 
of  suffeiings  and  afflictions,  this  instruction  is  given  us  in  a  peculiar 
ihanner,  namely,  that  we  ought  to  confirm  our  minds  against  all 


2S0  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

disconragements  and  despondencies  under  them,  by  the  considera- 
tion of  God's  design  in  them,  and  the  blessed  success  which  he  will 
oive  unto  them. 

Obs.  V.  The  recovery  of  this  frame,  or  the  restoration  of  our  spi- 
litual  hands  and  knees  to  their  former  vigour,  is  by  stirring  up  all 
grace  unto  its  due  exercise,  which  is  torpid  and  desponding  under 
sloth  in  this  frame. 

As  this  direction  concerns  others,  other  professors,  other  mem- 
bers of  the  church,  and  not  so  much  ourselves,  it  compriseth  all  the 
duties  of  exhortation,  consolation,  instruction,  and  prayer,  which 
are  useful  unto  that  end. 

Ver.  1 3. — The  first  part  of  this  exhortation  concerns  the  inward 

frame  of  the  minds  of  men,  with  respect  unto  themselves  and  their 

own  souls.     That  which  follows,  verse  13,  looks  unto  their  ways, 

walking  and  conversation,  Avith  respect  unto  others,  that  they  may 

receive  no  damage,  but  benefit  by  it.     And  therefore  the  apostle 

doth  not  herein  direct  us  to  strengthen  our  feet,  as  he  doth  our 

hands  and  knees;  but  to  "make  straight  paths"  for  them,  wherein 

we  may  walk.     And  the  conjunctive  xa/,  "  and,"  denotes 

an  additional  duty. 

There    are    two    things   in   the  words:    1.   A  duty  prescribed; 

2.  An  enforcement  of  it  from  an  evil  consequent  of  its  omission; 

both  in  terms  metaphorical. 

1.  Our  feet  are  those  members  of  our  body  which  carry  us  on  in 
our  course;  which  is  the  ability  and  activity  of  our 
,  7°'^  ^""^  minds  for  spiritual  duties.  These  feet  must  have  a 
path  to  walk  in,  or  they  can  make  no  progress.  Ac- 
cording as  that  path  is  right  and  straight,  or  crooked  and  uneven, 
so  will  our  course  be.  It  is  therefore  highly  incumbent  on  us  to 
look  well  unto  the  paths  wherein  we  are  going.  And  this  is  here 
prescribed  unto  us. 

The  direction  seems  to  be  taken  from  Prov.  iv.  26,  "  Ponder  the 
path  of  thy  feet,  and  let  all  thy  ways  be  established ;"  or  ratlier,  "  all 
tliy  ways  shall  be  ordered  aright;"  which  is  the  sense  of  this  place. 
In  order  unto  a  discovery  of  the  duty  here  prescribed,  we  must 
consider^  (1.)  What  are  the  paths  of  our  feet;  (2.)  How  we  are  to 
make  them  straight. 

(1.)  Our  "paths,"  r^o%»a/.  Tpo-^6g  is  "awheel;"  and  rpoy^id  is 
ruv  Tfdym  ^^a^ag/j,  "the  mark  made  by  wheels;"  "  or- 
cx."^^-  igita."  So,  though  it  be  taken  for  "  semita,"  "  a  path," 
yet  it  is  such  a  path  as  is  marked  out  for  others,  that  leaves  a  track 
wherein  we  may  be  followed.  The  Vulgar  renders  it  by  "gressus," 
our  "steps;"  but  it  is  rather  the  way  wherein  we  tread,  which  is 
said  to  be  made  straight. 


VER.  12,  ]3.]  EPISTLE  TO  THE  HEBREWS.  281 

Our  ol;edience  unto  God  is  called  our  "  walking  before  him," 
namely,  all  tliat  obedience  which  he  reqaires  in  the  covenant,  Gen. 
xvii.  1.  The  first  divine  testimony  given  unto  any  man,  was  unto  liis 
faith  in  sacrifice.  Gen.  iv.  4;  that  is,  as  expressed  with  respect  unto  the 
atonement  to  be  made  by  Christ.  And  the  second  was  unto  obedi- 
ence, under  the  name  of  walking  with  God;  "Enoch  walked  with 
God,"  Gen.  v.  24.  In  these  two,  thus  exemplified  from  the  begin- 
ning, faith  and  obedience,  doth  the  life  of  God  in  the  church  con- 
sist. ^And  as  this  obedience  is  called  our  walking,  so  it  is  called  our 
'path,  Ps.  xxvii.  11,  cxix.  35,  105;  Isa.  xxvi.  7;  Ps.  xxiii.  o,  xxv.  4; 
Matt.  iii.  3;  Luke  iii.  4.  And  these  paths  are  distinguished  into  tlie 
"  paths  of  the  righteous"  and  the  upright,  and  tlie  "  paths  of  the 
wicked"  and  the  froward ; — that  is,  every  one's  course  of  actions,  with 
respect  unto  God  and  his  will,  is  his  path. 

And  this  is  called  our  path,  [1.]  Because  it  is  that  wherein  we 
are  continually  conversant.  [2.]  Because  it  is  that  whereby  we  tend 
Uiito  the  end  which  we  aim  at,  and  that  which  will  certainly  bring 
u-s  thereunto.  [3.]  Because  all  the  circumstances  of  our  observation 
of  a  path,  and  walking  in  it,  do  illustrate  the  way  and  manner  of 
our  obedience  and  duties  of  it,  as  might  be  declared. 

Tijis  path  of  our  obedience  may  be  considered  either  objectively 
only;  and  so  it  is  nothing  but  the  will  of  God  revealed  unto  us,  the 
canou  or  rule  which  we  are  to  walk  according  unto,  that  we  may 
li.ive  peace.  Gal.  vi.  16.  And  in  this  sense  the  path  of  all  men  is 
one  and  the  same,  absolutely  invariable;  nor  can  we  make  it  straight 
or  crooked:  it  is  absolutely  and  perfectly  straight  in  itself.  Or  it 
may  be  considered  with  respect  unto  them  that  walk  in  it;  and  so 
there  are  degrees  of  its  straightness.  Men  may  continue  in  it,  yet 
fail  variously  as  to  its  universal  rectitude:  tliey  may  fail  in  it,  though 
they  do  i\t)i  utterly  leave  it,  or  fall  from  it.  So  it  is  aftirmed  of 
Peter,  and  those  with  him,  when  they  failed  in  the  matter  of  com- 
pliance with  the  Jews,  that  they  did  not  opSo-obth,  Gal.  ii.  14, — ■ 
"  walk  with  a  right  foot."  Tiiey  continued  in  the  path  of  the  truth 
of  the  gospel,  but  they  stumbled  in  it,  they  warped  in  one  instance 
from  it. 

(2.)  And  hereby  we  may  understand  what  is  here  enjoined  in  way 
of  duty,  namely,  "  to  make  these  paths  straight."     For  , 

1    •  •  n    T     rill  11  Op^as  •jfoirKra.Tt, 

there  are  two  thmgs  herem:  [LJ  iliat  we  walk  up- 
rightly in  the  paths  of  obedience.  Then  are  our  paths  straight, 
wiien  we  walk  uprightly  in  the  paths  of  God.  And  as  this  respects 
our  universal  obedience,  as  it  doth  everywhere  in  the  Scrij)ture,  so 
I  doubt  not  but  re<2:ard  is  had  unto  halting,  or  taking  some  crooked 
steps  in  profession  during  trial.  Deserting  of  church  assemblies,  for- 
bearance of  sundry  necessary  duties  that  might  be  provocations  to 
their  adversaries,  irregular  compliances  with  the  Jews  in  their  wor- 


282  AN  EXPOSITION  OF  THE  [CHAP.  XIT. 

ship,  are  things  that  the  apostle  intimates  them  to  have  been  liable 
unto.  Where  these  things  were,  thongh  they  forsook  not  utterly  the 
path  of  the  gospel,  yet  they  walked  not  in  it  with  a  right  foot;  they 
failed  in  the  way,  though  they  fell  not  from  it.  These  things  the 
apostle  would  have  rectified.  [2.]  That  we  walk  visibly  in  these 
paths.  This  is  included  both  in  the  signification  of  the  word  rpoyjai, 
and  in  the  precept  to  make  our  paths  straight;  to  wit,  that  they  may 
be  seen  and  known  so  to  be.  For  this  is  necessary  unto  the  end 
proposed,  namely,  the  preservation  of  others  from  being  turned  out 
of  the  way,  or  their  recovery  from  their  wandering. 

And  therefore  I  do  grant,  that  the  duties  especially  intended  in 
this  precept  are,  courage,  resolution,  constancy  in  profession,  with  a 
diligent  watch  against  all  crooked  compliances  or  fearful  relinquish- 
ment of  duties.     And  therefore, — 

Ohs.  I.  It  is  our  duty  not  only  to  be  found  in  the  ways  of  God  in 
general,  but  to  take  care  that  we  walk  carefully,  circumspectly,  up- 
rightly, and  diligently  in  them. — Hereon  depend  our  own  peace, 
and  all  our  usefulness  towards  others.  It  is  a  sad  thing  when  some 
men's  walk  in  the  ways  of  God  shall  deter  others  from  them,  or  turn 
them  out  of  them.  Yet  so  it  falls  out  in  the  negligent,  careless  pro- 
fession of  many. 

Ohs.  11.  To  make  halts  or  baulks  in  our  way  of  profession,  or 
crooked  paths,  in  neglect  of  duty  or  compliances  with  the  world,  in 
time  of  trial  and  persecution,  is  an  evidence  of  an  evil  frame  of 
heart,  and  of  a  dangerous  state  or  condition. 

2.  The  enforcement  of  the  duty  required  is  the  next  thing  in 
this  verse:  "Lest  that  which  is  lame  be  turned  out  of  the  way; 
but  let  it  rather  be  healed." 

The  apostle  continues  in  the  use  of  metaphors,  according  as  he 
began  this  discourse.  And  having  described  our  careful  obedi- 
ence, by  "  making  straight  paths  for  our  feet,"  he  calls  that  or  those 
which  are  defective  therein,  "lame;"  "that  which  is 
lame."  The  Vulg.  reads  the  words,  "  ut  non  claudicans 
qui  erret;"  which  the  Rhemists  render,  "that  no  man  halting  err," 
without  any  good  sense.  The  Syriac,  "  that  the  member  which  is 
lame."  The  principal  internal  hinderance  from  walking  is  lame- 
ness. He  that  is  lame  can  make  but  slow  progress,  and  is  often 
ready  by  his  halting  to  stumble  out  of  the  way.  Lameness,  there- 
fore, is  some  defect  that  is  distinguished  from  external  hinderances, 
and  fi-om  mere  fainting  or  weariue.ss,  (whereof  the  apostle  had  spoken 
before,  which  may  befall  them  that  are  not  lame,)  which  obstructs 
men  in  their  progress,  and  makes  them  be  easily  turned  out  of  the 
way:  besides,  it  includes  an  inward  disease  and  distemper  in  parti- 
cular, whence  the  apostle  says,  it  is  to  be  "  healed  " 

And  by  the  way  we  ma^  observe,  that  sundry  diseases,  weaknesses. 


VER.  12,  13,]  EPISTLE  TO  THE  HEBREWS.  283' 

and  lamenesses,  are  apt  to  flill  out  in  the  flock  of  God.  These  he 
promisetli  himself  to  be  tender  toward,  and  to  heal,  Zech.  xi.  15,  \6; 
as  he  severely  threatens  those  shepherds  hy  whom  they  are  neglected, 
Ezek.  xxxiv.  4,  etc. 

Considering  what  at  this  time  was  the  state  of  the  Hebrews  who 
had  received  ihe  doctrine  of  the  gospel,  as  both  this  epistle  and  the 
story  of  them  in  the  Acts  of  the  Apostles  do  declare ;  as  also  what  fell 
out  afterwards  among  them;  I  do  judge  that  by  this  rh  ^uX6v among 
them,  "  that  whicli  is  lame,"  the  apostle  peculiarly  intends  those 
that  would  retain  the  Judaical  ceremonies  and  worship  together  with 
the  doctrine  of  the  gospel.^  For  hereby  they  were  made  weak  and 
infirm  in  their  profession,  as  being  defective  in  light,  resolution, 
and  steadiness;  as  also,  seemed  to  halt  between  two  opinions,  as 
the  Israelites  of  old  between  Jehovah  and  Baah  This  was  that 
which  was  lame  at  that  time  among  these  Hebrews.  And  it  may, 
by  analogy,  be  extended  unto  all  those  who  are  under  the  power 
of  such  vicious  habits,  inclinations,  or  neglects,  as  weaken  and  hinder 
men  in  their  spiritual  progress. 

The  caution  concerning  this  sort  of  persons  is,  that  they  be  not 
** turned  out  of  the  way."  To  be  "turned  out  of  the  . 
way,"  is  to  be  turned  off  from  the  profession  of  the  gos- 
pel. This  those  who  were  "  lame,"  as  before  described,  were  very 
liable  and  subject  unto;  a  small  matter  would  turn  them  aside,  as 
afterwards  many  of  them  were  turned  off  from  the  truth.  The 
apostle  doth  not  thereon  declare  a  displeasure  against  them;  he  is 
not  angry  with  them,  but  adviseth  others  to  deal  carefully  and  ten- 
derly with  them,  avoiding  every  thing  that  might  give  occasion  unto 
their  turning  aside. 

And  this  the  apostle  extends  to  their  healing:  "But  leather  let  it 
be  healed."     "  To  be  healed,"  is  not  opposed  to  "  to  be  ,  ^ 

turned  aside,  as  ttiougn  that  word  should  signiiy  a 
further  breach  or  luxation  of  that  which  is  lame;  but  it  denotes  tlie 
cure  of  him  that  is  lame,  by  a  continuation  of  the  same  metaplior. 
'  Be  so  far  from  doing;  or  Oiiiitting  anv  thinij,  which  miulit  "ive  them 
occasion  to  turn  from  the  way,  as  that  you  endeavour  the  removal 
of  those  causes  of  lameness  which  you  see  in  them.'  And  the  sense 
of  the  words  may  be  included  in  the  ensuing  observations. 

Ohs.  III.  A  hesitation  or  doubtfulness  in  or  about  important  doc- 
trines of  truth,  will  make  men  lame,  weak,  and  iniirm  in  their  pro- 
fession.    And, — 

066".  IV.  Those  who  are  so,  are  disposed  unto  a  total  defection 
from  the  truth,  and  are  roiidy  on  all  occasions  to  go  out  of  the  way. 
Also,  m  general, — 

Ohs.  V.  Every  vicious  habit  of  mind,  every  defect  in  light  or  ne- 
glect of  duty,  every  want  of  stirring  up  grace   unto  exercise,  will 


284  AN"  EXPOSITION  OF  THE  [CHAP,  XIL 

make  men  lame  and  halt  in  profession.,  and  easy  to  be  turned  aside 
with  difficulties  and  oppositions. 

Obs.  VI.  When  we  see  persons  in  such  a  state,  it  is  our  duty  to 
be  very  careful  so  to  behave  ourselves  as  not  to  give  any  occasion  to 
their  further  miscarriages,  but  rather  to  endeavour  their  healing. 

Obs.  VIJ^Tlie  best  way  whereby  this  may  be  done,  is  by  making 
visible  and  plain  unto  them  our  own  faith,  resolution,  courage,  and 
constancy,  in  a  way  of  obedience  becoming  the  gospel.     Hereby  we 
shall  both  excite,  promote,  and  direct  them,  in  and  unto  their  duiy.^ 
For,—  ^ 

Obs.  VIII.  The  negligent  walking  of  those  professors  who  are 
sound  in  the  faith,  their  weakness  and  pusillanimity  in  times  of 
trial,  their  want  of  making  straight  paths  for  their  feet  in  visible 
holiness,  are  a  great  means  of  turning  aside  those  that  are  lame,  weak, 
and  halting. 

Obs.  IT  It  is  good  to  deal  with  and  endeavour  the  healing  of 
such  lame  halters  wlulst  they  are  yet  in  the  way;  when  they  are 
quite  turned  out,  their  recovery  will  be  difficult,  if  not  impossible. 

Verse  14 

From  his  exhortation  unto  patient  perseverance  in  the  profe'^sion 
of  the  gospel,  under  sufferings  and  afflictions,  the  apostle  proceeds 
unto  a  prescription  of  practical  duties;  and  although  they  are  such  * 
as  are  absolutely  necessary  in  themselves  at  all  times,  yet  they  are 
here  peculiarly  enjoined  with  respect  unto  the  same  end,  or  our  con- 
stancy in  professing  the  gospel.  For  no  light,  no  knowledge  of  the 
trutli,  no  resolution  or  courage,  will  preserve  any  man  in  his  pro- 
fession, especially  in  times  of  trial,  without  a  diligent  attendance 
unto  the  duties  of  holiness  and  gospel  obedience.  And  he  begins 
with  a  precept  general  and  comprehensive  of  all  others. 

Vev.  14. —  V.iprivriv  BiuixiTs  /isra  ':rdv7CiiVj  xai  rov  ayiac/Ji,oVy  ov  %<W/''J 
olSiig  o-^irai  rov  KCpiov. 

AioiKsri.  Vultr.,  "  s(  quimini ; "  others,  "  sectamini,"  \a  hich  comes  nearer  the  ori- 
ginal, aiui  denotes  a  vehement  pursuit.  Syr.,  "^^7  ^■'"v,  "'  run  after"  peaee.  We 
elst'vvhe'e  tr.ms'ate  the  same  word  in  the  same  duty,  by  "pursue"  and  "ensue," 
Ps.  XX. iv.  14;   1  Pet.  iii.  11. 

Ver.  14. — Earnestly  follow  peace  with  all  [mew],  and  holi- 
ness, without  wliicli  no  man  shall  see  the  Lord. 

The  direction  here  given  is  general,  consisting  of  two  parts;  the 
first  wliereof  contains  our  duty  towards  men  ;  and  the  other  our  duty 
towards  God,  whereby  the  former  is  to  be  regulated. 

In  the  first  we  have,  1.  The  duty  prescribed;  which  is  "  peace." 
2.  The  manner  of  the  attaining  it,  or  the  way  of  the  performance  of 


VER.  14.]  EPISTLE  TO  THE  HEBREWS.  285 

* 

the  duty  enjoined;  which  is  "  earnestly  to  follow  it."     3.  Those  with 
whom  we  are  to  seek  peace ;  which  are  "  all  men." 

1.  The  substance  of  our  duty  towards  all  men  as  men,  in  all  cir- 
cumstances and  relations,  is  to  seek  j^eace  with  them. 

And  that  we  may  have  peace  with  all  men,  at  least  that 
we  may  do  our  duty  to  attain  it,  three  things  are  required  :  (1.) 
Righteousness.  "  The  fruit  of  rigliteousness  is  peace."  To  wrong 
no  man,  to  give  every  one  his  due,  to  do  unto  all  men  as  we  would 
have  them  do  unto  us,  are  required  hereunto.  The  want  hereof  is 
the  cause  of  all  want  of  peace,  of  all  confusions,  disorders,  troubles, 
and  wars  in  the  world,  (2.)  Usefnlness.  That  we  may  have  peace 
in  a  due  manner,  it  is  not  enough  that  we  hurt  no  man,  defraud 
DO  man,  injure  no  man  ;  but  it  is  moreover  required  of  us,  that  in  our 
station  and  calling,  according  unto  our  circumstances  and  abilities, 
we  be  useful  unto  all  men,  in  all  duties  of  piety,  charity,  and  bene- 
ficence. Gal.  vi.  10,  "  As  we  have  opportunity,  spyu^ui/jitda,  ro  ayaShf 
rrpog  vdnrag," — "  let  US  be  useful,"  profitable,  beneficial,  working  that 
which  is  good,  "  unto  all  men."  This  is  required  of  us  in  that 
divine  law  of  human  society  under  which  we  are  stated.  (3.)  Avoid- 
ing of  just  offence.  "  Give  none  offence,  neither  to  the  Jews  nor  to 
the  Gentiles,"  1  Cor.  x.  32. 

These  are  the  ways  and  means  whereby  we  must  "  earnestly  fol- 
low peace  with  all  men."  We  are  not  to  do  it  by  a  compliance  with 
them  in  any  evil; — not  by  a  neglect  of  any  duty;  not  by  any  thing 
that  intrencheth  on  holiness  towards  God.  Peace  with  men  is  not 
to  be  followed  nor  practised  at  any  such  rate.  We  must  eternally 
bid  defiance  unto  tliat  peace  with  men  which  is  inconsistent  with 
peace  with  God. 

These  ways  of  following  peace  with  all  men  are  such  as  carry 
alon^  with  them  tlieir  own  sati^faction  and  reward,  althouuh  the  end 
be  nut  attained.  For  this  olttimes  depends  on  the  minds  of  other 
men,  even  such  as  are  "  like  the  troubled  sea,  whose  waters  cast  up 
mire  and  dirt,"  who  have  no  peace  in  tliemselves,  nor  will  let  others 
be  at  peace,  Ps.  cxx.  6,  7.  Hence  the  apostle  gives  that  limitation 
unto  our  endeavours  fur  peace:  "  If  it  be  possible,"  and,  "  what  lielh 
in  yon,  live  peaceably  with  all  men,"  Rom.  xii.  18. 

2.  From  these  diflficuUies  ariseth  the  injunction  of  the  especial 
way  and  manner  of  .^.eeking  it:  "  Earnestly  tullow."    We 

remler  tiie  same  word  by  "pursue,  rs.  xxxiv.  14; 
and  "  eysue,"  1  Pet.  iii.  11.  And  it  is  in  both  places  spoken  of  as 
that  whicii  exceeds  in  earnestness  and  diligence  in  the  seeking  of  it. 
It  is  that  wiiich  will  fly  fiom  us,  and  which  we  must  with  all  ear- 
nestness pursue,  or  we  shall  not  overtake  it.  Both  the  words,  in  the 
Hebrew  and  Greek,  do  signify  "to  persecute;"  which  we  know  is 
the  fiercest  of  prosecution.     And  this  is  so  expressed,  because  of  the 


286  AN  EXPOSITION  OF  THE  [CHAP.  XIT. 

many  ways  and  pretences  which  most  men  use  to  avoid  peace  with 
those  who  profess  the  gospel.  All  these,  as  much  as  in  us  lieth,  we 
are  to  overcome  in  the  pursuit  of  peace,  never  giving  it  over  whilst 
we  are  in  this  world. 

3.  And  this  we  are  to  do  "  with  all  men;"  that  is,  all  sorts  of  men, 
according  as  we  stand  in  relation  unto  them,  or  have 
occasion  of  converse  with  them.  The  worst  of  men  are 
not  excepted  out  of  this  rule; — not  our  enemies,  not  our  persecutors; 
we  are  still,  by  all  the  ways  mentioned,  to  follow  peace  with  them 
all.  Let  this  alone  be  fixed,  that  we  are  not  obliged  unto  any  thing 
that  is  inconsistent  with  holiness,  that  is  contrary  to  the  word  of 
God,  that  is  aiiverse  to  the  principles  and  light  of  our  own  minds 
and  consciences,  for  the  obtaining  of  peace  with  any  or  all  the  men 
in  the  world,  and  this  rule  is  absolute  and  universal.     Wherefore, — 

Obs.  I.  A  frame  and  disposition  of  seeking  peace  with  all  men,  by 
the  means  before  laid  down,  is  eminently  suited  unto  the  doctrine 
and  grace  of  the  gospel. — A  froward  spirit,  apt  and  ready  for  strife 
and  contention,  to  give  and  receive  provocations,  to  retain  a  sense  of 
injuries,  to  be  sati^-fied  with  uselessness  whilst  it  is  supposed  they  do 
no  wrong,  is  quite  contrary  to  what  the  gospel  requireth  of  us.  The 
glory  of  the  kingdom  of  Christ  therein  is  frequently  promised  under 
the  namti  of  peace,  with  a  cessation  of  wars  and  contentions  among 
men.  And  an  evidence  this  is  how  little  of  the  power  of  the  gospel 
remains  at  present  in  the  minds  of  men  in  the  world,  when  all  things 
amongst  those  who  are  called  Cliristlans  are  filled  with  hatred, 
strife,  persecutions,  and  savage  wars.  But  this  fra-me  is,  1.  A  great 
ornament  to  our  profession.  A  man  cannot,  in  the  eyes  of  men  not 
utterly  fl  igitious  and  hardened  in  sin,  more  adorn  the  gospel,  than 
by  evidencing  that  in  his  whole  course  he  doth  what  in  him  lies  to 
follow  after  peace  with  all  men.  2.  A  great  comfort  and  support- 
ment  utito  ourselves  in  our  sufferings.  For  when  we  luve  the  tes- 
timony of  our  consciences  that  we  have  sincerely  songht  peace  with 
all  men,  it  will  not  only  make  us  rest  satisfied  in  what  they  unjustly 
do  unto  us,  but  give  us  a  triumph  over  them  in  our  minds,  in  that 
we  have  attained  a  compliance  with  the  will  of  God  above  thein 
herein. 

The  second  thing  enjoined  respects  our  duty  toivards  God.  And 
there  are  two  things  in  the  words:   1.  The  duty  itself 

-.airovay,.  (..,, j,,j ,j^.j .  atidtliutis  lioliuess.  2.  The  enforcement  of 
it  from  its  absolute  necessity  in  order  unto  our  eter- 
nal blessedness;  for  without  it,  destitute  of  it,  we  shall  never  see 
the  Lord. 

1.  It  refers  to  the  same  way  of  seeking  it,  namely,  to  "follow  it 
earnestly,"  to  pursue  it  by  all  ways  and  means  appointed  unto  that 
end. 


VER.  14.]  EPISTLE  TO  Tllli  HEBREWS.  i2S7 

Some  by  "holiness"  here  understand  peculiarly  the  holiness  or 
purity  of  chastity;  for  so  is  the  word  used,  1  Thess.  iv.  3,  "For  this 
is  the  will  of  God,  even  your  sanctification,  that  ye  should  abstain 
from  fornication."  There  is  a  peculiar  defilement  in  the  sins  that 
are  against  the  body,  as  the  apostle  declares,  1  Cow  vi.  18,  19. 
Wherefore  the  sanctification  of  the  body  (1  Thess.  v.  23)  by  this 
grace  may  be  peculiarly  called  our  holiness.  Besides,  the  "  seeing 
of  God  "  here  referred  unto,  is  peculiarly  promised  unto  "  the  pure  in 
heart,"  Matt.  v.  8 ;  because  the  mind  is  thereby  peculiarly  prepared 
for  the  divine  vision. 

But  there  is  no  cogent  reason  why  we  should  restrain  the  signifi- 
cation of  the  word.  It  is  universal  holiness  which  is  here  prescribt^d 
unto  us.  This  we  are  in  all  things  always  to  follow  afttT.  What 
this  evangelical  holiness  is,  what  is  its  nature,  wherein  it  doth  consist, 
what  is  required  unto  it,  by  what  means  it  may  be  attained  and 
preserved,  how  it  differs  from  morality,  or  the  viitues  of  the  best  of 
unbelievers;  I  have  declared  at  large  in  another  discourse,  and 
shall  not  here  again  insist  upon  it.^ 

2.  The  enforcement  of  this  duty  is  in  these  words,  "  Without 
which  no   man  shall  see  the   Lord."      It   is   all  one       _,      ^    . 

Ou  ^ari;  'V 

whether  we  understand  God  absolutely,  or  the  Lord  h)i 'o^iToa  rii 
Christ  in  an  especial  manner,  by  the  name  "Lord;"  Kt;^/«». 
for  we  shall  never  see  the  one  without  the  other.  Christ  prays  for 
us,  that  we  may  be  where  he  is,  to  behold  his  glory,  John  xvii.  2-i. 
This  we  cannot  do  but  when  we  see  God  also,  or  the  eternal  glory 
of  God  in  him.  This  sight  of  God  in  Christ,  which  is  intellectual, 
not  corporeal;  finite,  not  absolutely  comprehensive  of  the  divine 
essence ;  is  the  sum  of  our  future  blessedness.  The  nature  of  it  I 
have  elsewhere  explained."  Now  this  future  sight  of  the  Lord  doth 
depend  peremptorily  on  our  present  holiness.  It  doth  not  do  so  as 
the  meritorious  cause  of  it;  for  be  we  never  so  holy,  yet  in  respect 
of  God  we  are  "  unprofitable  servants,"  and  "  eternal  life  is  the  gift 
of  God  by  Jesus  Christ."  But  it  doth  so  on  a  double  account: 
(1.)  Of  an  eternal,  unchangeable,  divine  constitaiion.  God  hath 
enacted  it,  as  an  eternal  law,  that  holiness  sliall  be  the  way  of  our 
attaining  and  coming  to  blessedness,  (2.)  As  it  is  a  due  prejMra- 
tion  for  it,  the  soul  being  by  holiness  made  meet  and  fit  to  come  to 
the  sight  of  the  Lord,  Col.  i.  12,  13.  And  therefore  ov 
yjafii  is  well  rendered,  "  qua  destitutus,"  whereof  who-  "  ^'^^'" 
ever  is  destitute,  in  whom  this  holiness  is  not,  he  shall  never  see 
the  Lord.     And, — 

Ohs.  II.  They  are  much  mistaken  in  the  Lord  Christ,  who  hope 
to  see  hiiii  hereafter  in  glory,  and  live  and  die  here  in  an  unholy 

'  In  treatise  on  the  Holy  Spirit,  vol.  iii.  of  miscellaneous  works —Ed. 
'  Sp*^  miscellaneous  works,  vol.  i.  242,  288. — Ed 
VOL.    XVL— 19 


288  AN  EXPOSITION  OF  THE  [OHAP.  XIL 

State.     It  is  not  privileges,  nor  gifts,  nor  church  office  or  power,  that 
vill  give  an  aihnission  to  this  state. 

Obs.  III.  If  this  doctrine  be  true,  that  "without  holiness  no  man 
shall  see  the  Lord,"  the  case  will  be  hard  at  last  with  a  multitude 
of  popes,  cardinals,  and  prelates,  who  pretend  that  they  have  tlie 
opening  of  the  door  into  his  presence  committed  unto  them. 

Obs.  IV  We  may  follow  peace  with  men,  and  not  att  dn  it;  but 
if  we  foUow  holiness,  we  shall  as  assuredly  see  the  Lord,  as  we  shall 
come  short  of  this  without  it. 

Obs.  V.  The  same  means  is  to  be  used  for  the  securing  of  our 
present  perseverance  and  of  our  future  blessedness,  namely,  holi- 
ness. 

Verse  15. 

From  a  prescription  of  necessary  duties,  the  apostle  proceedeth 
to  give  caution  and  warning  against  sundry  sins  and  evils  that  are 
contrary  unto  them,  and  such  as,  if  admitted,  would  prove  ruinous 
unto  their  profession.  And  concerning  these  he  gives  his  caution 
not  directly  unto  individual  persons,  but  unto  the  whole  church,  or 
society  of  professors,  with  respect  unto  their  mutual  duty  among 
tliemselves. 

Ver.  15. — ^EviffxcTOVVTsg  fj^yj  rig  Iffrepcov  a.'rrh  rrig  y^apiro;  rov  Qsou* 
fiTj  rig  pi^a  rri/Cpiag  civM  (pCo\j6a  ivo^7.r),  xui  6ia  ruirrig  ixiavOuKSi  ':ro}.Xc/. 

H'TTiaKOTrovvTi;.  Vulg.,  "  contfmpl;intes."  The  Rheini-ts  more  properly, 
"  looking  diligently."  Svr.,  T""!  "•^"U?-,  "  and  be  ye  watchful,"  "  t;ike  }e 
heed."  "  Prospicientes,"  "  superiiitemlentes;"  "using  a  diligint  inspection  and 
oversight." 

M^  T/j  uaripau,  "  ne  qui?  de~it  grat'se  Dei."  Rhem.,  "  lest  any  man  be  want- 
ing to  the  grace  of  Goil;"  which  mistake  in  the  translation  some  expositors  of 
the  Roman  church  make  use  of  to  prcjve  that  all  the  efficacy  of  divme  grace  de- 
pends on  the  use  of  our  free-will  iti  comnliance  wi'h  it.  Syr..  "  lest  a  ma'i"  (anv 
man)  "be  found  among  you  ^v;**-  ^T"'^?'?  1?  '^'?^1/'  "  de-titute  or  forsaken  of 
the  grace  of  God."  "  Ne  quis  deticiat  a  gratia  Dei;"  "come  b  hind,"  "come 
short,"  or  "fail."  We  put  "fall  from"  in  the  margin;  whith  the  word  doth  not 
sign  fy. 

'Vi^oc,  -Trty.piccg,  "radix  amaritudinis,"  "radix  amara ;"  that  is,  wSi  n-s  "j-i-j 
"^J??!)  Deut.  xxix.  17,  "a  root  that  lieareth  gall"  (or  "  poi?on  ")  "and  worm- 
wood." 

' 'EvuyJhYi.     Vulg.,  "  impediat,"  "do  hinder."     "  Obturbet,"  "  should  trouble.'' 

Ver.  15. — Looking  diligently  lest  any  man  fail  of  the 
grace  of  God;  lest  any  root  of  bitterness  springing 
up  trouble  [yow],  and  thereby  many  be  detilctl. 

What  is  required  of  us  in  our  own  persons  was  l)cfore  prescribed 
in  positive  duties;  here  is  declared  what  is  our  woik  and  duty  to- 
wards others,  with  respect  unto  sins  contrary  to  those  duties.  For 
this  and  the  ensuing  instructions  concern  the  body  of  the  church, 


VER.  15.]  EPISTLE  TO  THE  HEBREWS.  289 

or  society  of  the  faithful,  as  unto  what  is  mutually  required  of  them 
and  amongst  them.  And  althougli  the  practice  be  always  lost  in 
the  world,  the  rule  abides  for  ever. 

There  are  two  things  in  the  words:  1.  A  duty  enjoined,  "  Looking 
diligently."  2.  A  double  evil  cautioned  against,  to  be  prevented 
by  the  exercise  of  that  duty:  (1.)  "Any  man's  failing  of  the  grace 
of  God:"  wherein  we  must  inquire,  [I.]  What  is  meant  by  "the 
grace  of  God;"  [2.]  How  any  man  may  "  fail "  of  it.  (2.)  A  "  root 
of  bitterness  springing  up,"  etc:  and  hereof  we  must  inquire,  [1.] 
What  is  this  "  root  of  bitterness;"  [2.]  What  is  the  progress  of  the 
evil  contained  in  it;  as,  Ist.  It  "  springeth  up;"  2dli/.  It  "troubles 
all;"  Sdlj/.  It  " defiles  many." 

And  there  is  a  progress  in  evil  intimated,  from  the  less  to  the 
greater.  It  is  a  less  evil  for  any  one  to  "  fail  of  the  grace  of  God  " 
in  his  own  person,  (though  the  greatest  of  evils  unto  himself,)  than 
to  be  a  "  root  of  bitterness  to  trouble  and  defile  others"  also.  And 
the  apostle  would  have  us  obstare  principiis,  to  hinder  the  entrance 
of  this  evil,  and  so  effectually  to  prevent  its  progress. 

1.  The  duty  prescribed  is,  to  "  look  diligently""  after  this  matter. 
The  word  is  only  twice  used  in  the  Scripture,  here  , 
and  1  rL't.  v.  2.  And  in  that  place  oi  refer  it  de- 
notes the  discharge  of  the  office-duty  of  tlie  elders  of  the  church, 
in  tlieir  care  and  oversight  of  the  flock.  Here  it  respects  the  com- 
mon charitative  duty  of  all  believers,  as  they  are  called  unto  it  by 
occasions  and  circumstances.  So  there  are  sundry  other  duties, 
which  are  given  in  charge  unto  the  officers  or  guides  of  the  cliurch, 
to  be  authoritatively  attended  unto,  and  discharged  by  virtue  of 
their  office,  which  yet,  being  in  themselves  of  a  moral  nature,  are 
incumbent  on  all  believers  in  a  way  of  love  or  charity. 

But  this  koking  diligently  unto  the  good  of  others,  and  to  pre- 
vent their  evil,  is  not  here  prescribed  as  a  moral  duty,  whereunto 
we  are  obliged  by  the  light  of  nature  and  royal  law  of  love,  but  as 
that  which  is  also  an  especial  institution  of  Christ,  to  be  observed 
in  his  church.  The  Lord  Christ  hath  ordained,  that  the  members 
of  the  same  church  or  society  should  mutually  watch  over  one 
another,  and  the  whole  body  over  all  the  members,  unto  their  edifi- 
cation. Tliis  therefore  is  here  prescribed  unto  these  Hebrews;  and 
that  the  practice  of  it  is  so  much  lost  as  it  is,  is  the  shame  and 
almost  ruin  of  Christianity. 

The  word  signifies  a  careful  inspection  unto  a  certain  end.  And 
hereof  there  are  two  parts:  first,  The  promotion  of  spiritual  good; 
secondly,  The  prevention  of  all  that  is  spiritually  or  morally  evil. 
Hereunto  it  is  peculiarly  applied  by  the  apostle  in  this  place.  And 
he  instanceth  in  four  things  in  this  and  the  following  verse:  (1.)  Fail- 
ing of  the  grace  of  God;  (2.)  The  springing  up  of  a  bitter  ruoi  • 


290  AN  EXrOSITIOK  OF  THE  [CHAP.  XII. 

(3.)  Fornication;  (4.)  Profaneness:  wherein  he  compriseth  the  prin- 
cipal sins  of  the  flesh  and  of  the  spirit  which  profes-ed  Christians 
are  in  danger  of.  And  he  doth  it  in  a  regular  gradation,  from  the 
lowest  declension  from  grace  unto  the  highest  contempt  and  defiance 
of  it;  as  we  shall  see  in  the  opening  of  the  words. 

w/i  rt;  vffT'.pZi      2.  (1.)  The  first  evil  to  be  obviated  by  this  church- 
iiro  Tjjj  x"-f"-  inspection,  is  failing  of  the  grace  of  God:  "Lestany  man 

ro;  ray      iov.         £^^q  ^^^  ^|^^  graCO  of  God." 

[1.]  By  the  "grace  of  God,"  God's  gracious  favour  and  acceptance, 
in  Christ,  as  it  is  proposed  and  declared  by  the  gospel,  is  intended. 
Herein  all  spiritual  mercies  and  privileges,  in  adoption,  justification, 
sanctification,  and  consolation,  do  consist.  For  these  things  pro- 
ceediijg  from  the  love,  grace,  and  goodness  of  Gotl  in  Christ,  and 
being  effects  thereof,  are  called  "  the  grace  of  God."  The  attaining 
and  participation  of  these  things,  is  that  which  in  the  faith  and 
profession  of  the  gospel  men  aim  at  and  design  ;  without  which  both 
the  one  and  the  other  are  in  vain. 

[2.]  Tliis  grace,  under  all  their  profession  of  the  gospel,  men  may 
"  fail  of;"  which  is  the  evil  cautioned  against.  The  word  \i6r?ps!a 
signifies  sometimes  "to  want,  or  be  deficient  in  any  kind,"  Matt. 
xix.  20;  Luke  xv.  14,  xxii.  35:  sometimes  "  to  come  behind,"  1  Cor. 
i.  7;  2  Cor.  xi.  5:  sometimes  "to  be  destitute,"  Heb.  xi.  37:  some- 
times "to  fail  or  come  short  of,"  as  Rom.  iii.  23;  Heb.  iv.  1.  See 
the  exposition  of  that  place.  It  nowhere  signifies  to  fall  from:  so 
that  the  inquiries  of  men  about  falling  from  grace,  as  unto  these 
words,  are  impertinent.  Wherefore,  to  "  fail  of  grace,"  is  to  come 
short  of  it,  not  to  obtain  it,  though  Ave  seem  to  be  in  the  way  there- 
unto.. See  Rom.  xi.  7,  ix.  30,  31.  So  also  to  "  fall  from  grace,"  Gal. 
V.  4,  is  nothing  but  not  to  obtain  justification  by  the  faith  of  Christ. 

This,  therefore,  is  that  which  the  apostle  intimates,  namely,  that 
there  were,  at  least  there  might  be,  in  the  church,  some  or  many^ 
who,  under  tlie  profession  of  the  truth  of  the  gospel,  yet,  through 
their  sloth,  negligence,  formality,  unbelief,  or  some  other  vicious 
habits  of  their  minds,  might  not  attain  unto  the  grace  and  favour  of 
God,  exhibited  therein  unto  sincere  believers.  For  this  comes  not 
to  pass  without  their  own  guilt.  And  the  mind  of  the  Holy  Ghost 
in  the  words  may  be  comprised  in  the  ensuing  observations. 

Ohs.  I.  The  grace,  love,  and  good-will  of  God,  in  the  adoption, 

justification,  sanctification,  and  glorification  of  believers,  is  proposed 

•  unto  all  in  the  gospel,  as  tiiat  which  may  infallibly  be  attained  iu 

the  due  use  of  the  means  thereunto  appointed;  namely,  sincere  faith 

in  Christ  Jesus. 

Ohs.  II.  The  outward  profession  of  the  gospel,  with  the  perform- 
ance of  the  duties  and  enjoyment  of  the  privileges  thereunto  be- 
longing, will  not  of  themselves  instate  anj'  man  in  the  grace  of  God, 


VER,  15.]  EPISTLE  TO  THE  HEBREWS.  201 

or  an  assured  iuterest  therein. — Men  deceive  tliemselves  when  they 
rest  in  these  things.  And  multitudes  do  so ;  yea,  the  most  are  angry 
if  they  are  told  that  there  is  any  more  required  of  them. 

Obs.  III.  There  is  no  man  who,  under  tlie  profession  of  the  gos- 
pel, comes  short  of  obtaining  the  grace  and  favour  of  God,  but  it  is 
by  reason  of  himself  and  his  own  sin. — The  proposal  of  it,  on  the 
terms  expressed  in  the  gospel,  is  sure,  and  none  shall  ever  fail  of  it 
who  embrace  it  on  these  terms.  This  is  included  in  the  word, 
which  hath  a  charge  in  it  of  a  vicious  deficiency  in  seeking  after 
this  grace. 

Obs.  IV.  Negligence  and  sloth,  missing  of  opportunities,  and  love 
of  sin,  all  proceeding  from  unbelief,  are  thp  only  causes  why  men 
under  the  profession  of  the  gospel,  do  fail  of  the  grace  of  God. 

Now  this  is  the  first  thing  which  the  apostle  enjoins  believers  to 
exercise  their  church-inspection  about,  namely,  lest  there  should  be 
amongst  them  unsound  professors;  such  as,  through  their  negligence, 
carelessness,  and  fostering  the  love  of  .some  sin,  or  of  the  world,  were 
not  like  to  attain  unto  the  grace  of  God,  on  the  terms  of  the  gospel. 
These  they  were  to  consider  in  all  their  circumstances  and  tempta- 
tions, to  instruct,  exhort,  warn,  and  admonish,  that  they  might  be 
brought  unto  sincerity  in  faith  and  obedience.  This  was  their  cha- 
ritative  episcopacy;  this  was  the  duty,  this  was  the  practice  of  tlie 
members  of  churches  of  old:  and  it  is  not  to  be  admired  if  many 
churches  now  come  short  of  them  in  faith  and  holiness,  seeing  the 
very  duties  whereby  they  might  be  preserved  and  promoted  are  lost 
or  despised.  Whatever  is  pretended  to  the  contrary,  if  any  one 
should  endeavour  the  reduction  of  some  sucli  known  duties  into  the 
practice  of  churches,  he  would  be  laughed  to  scorn. 

This  is  the  first  and  the  least  degree  of  men's  miscarriage  under 
the  j^rofession  of  the  gospel;  yet  is  it  that  from  whence  all  the  rest 
of  the  evils  mentioned  do  arise  and  proceed.  For  of  this  sort  of  men 
it  is, — from  them  that  fail  of  the  grace  of  God  under  the  profession 
of  the  gospel,  as  unto  a  real  interest  therein, — that  those  who  fall 
into  the  ensuing  crimes  do  come. 

(2.)  The  next  evil  cautioned  against,  is  the  "  springing  up  of  the 
root  of  bitterness."  And  we  must  inquire,  [1.]  What  is  this  "roou 
of  bitterness;  [2.]  How  it  '•  springeth  up;"  [3.]  How  it  "troubles" 
all;  [4.]  How  it  "  uefileth  many:"  which  is  the  progress  here  as- 
signed unto  it  by  the  apostle. 

[].]  As  to  the  first,  all  agree  that  the  apostle  hath  respect  unto 
the  words  of  Moses,  Dent.  xxix.  18,  "  Lest  there  should   , 

1  111111  1    '>        I"'?*   TIXpiXS. 

be  among  you  a  root  that  bearetn  gall  and  wormwood. 
Gall,  or  hemlock,  was  a  poisonous  weed  in  the  eastern  countries, 
as  Hos.  x.    4;  and  these  nfimes  are  applied   unto   poisonous  sins, 
Amos  vi.  12;  Deut.  xxxii.  32.    Now  it  is  evident,  that,  in  the  words 


292  AN  EXPOSITION  OF  THE  [CITAP.  XII. 

of  Moses,  by  tliis  "root,"  a  person,  or  persons  inclining  to  apostasy  and 
departure  from  God  are  intended.  So  the  foregoing  words  do  make 
it  manifest,  "  Lest  there  should  he  among  you  man,  or  woman,  or 
family,  or  trihe,  whose  heart  turneth  away  this  day  from  the  Lord 
our  God,  to  go  and  serve  the  gods  of  these  nations;"  that  is,  "  Lest 
there  should  be  among  you  a  root  thatbeareth  gall  and  wormwood." 
*  Be  it  one  or  more,  "  man  or  woman,  family  or  tribe,"  that  is  thus 
affecteil,  it  is  a  "  root  of  bitterness"  among  you/  Hence  it  is  evi- 
dent what  or  who  it  is  that  the  apostle  intendeth.  It  is  not  any 
evil  in  the  abstract,  any  heresy  or  sin,  but  persons  guilty  of  this  evil, 
which  he  intends.  And  this  is  that  which  in  another  place  he  ex- 
presseth  by  "  an  evil  heart  of  unbelief,  in  departing  from  the  living 
God ;"  which  he  cautioneth  these  Hebrews  to  exercise  their  mutual 
inspection  about,  as  he  doth  in  this  place,  chap.  iii.  12-14.  See  the 
exposition.  Wherefore  this  "  root  of  bitterness,"  is  persons  in  the 
church  whose  hearts  are  inclined  and  disposed  unto  apostasy  from 
the  gospel,  on  one  pretence  or  another,  with  a  return  either  to  Ju- 
daism or  sensuality  of  life,  as  the  following  instances  do  also  inti- 
mate. And  this  exactly  answers  the  sin  condemned  in  Moses,  of  a 
**  heart  turning  away  from  the  LoiiD  our  God."  And  it  is  evi- 
dent that  there  were  many  such  at  that  time  among  the  professing 
Hebrews. 

And  this  evil  is  called  a  "  root  of  bitterness :"  1st.  A  "  root,"  and 
that  on  a  double  account:  (1st.)  Because  at  the  beginning  it  is 
hidden  in  the  hearts  of  men,  where  it  cannot  be  discovered.  So 
speaks  Moses,  "  Whose  heart  turneth  away."  So  it  is  with  roots, 
until  they  discover  themselves  by  springing  up.  (2dli/.)  Because 
from  hence,  from  this  "  evil  heart  of  unbelief,"  doth  the  wliole  evil 
of  apostasy  in  every  way  proceed,  as  fiuit  from  its  proper  root. 
And  2dli/.  It  is  called  a  root  of  "  bitterness,"  because  of  its  noxious 
and  poisonous  qualities  in  them  in  whom  it  is,  and  unto  others  also. 
[2.]  Towar.ls  the  completing  of  the  evil  intended,  it  is  said  that 
this  root  "  springeth  up."  This  is  the  natural  way 
whereby  a  root  discovers  itself,  both  where  it  is  and  of 
what  nature.  Generally,  when  men's  hearts  are  inclined  unto  apos- 
tasy from  the  gospel,  as  then  to  Judaism,  and  now  to  Popery,  they 
conceal  it  for  a  season,  like  a  root  in  the  earth;  but  as  they  have 
opportunity  they  begin  to  discover  what  is  within.  And  several 
ways  they  do  so.  Commonly  they  begin  the  discovery  of  themselves 
in  the  neglect  of  church  assevihlies  and  duties,  as  the  apostle  de- 
clares, Heb.  x.  24,  25;  thence  they  proceed  to  perverse  disputings, 
and  contentions  against  the  truth,  1  Tim.  vi.  5  ;  and  so  go  on  to  m;mi- 
fest  themselves  in  practices,  as  occasions,  opportunities,  and  advan- 
tages are  ministered.  This  root  will  not  always  lie  covered,  this  evil 
heart  will  manifest  itself:  which  is  the  springing  up  which  is  here 
inteuded. 


VER  15.]  EPISTLE  TO  THE  HERREWS.  293 

[3.]  The  first  effect  hereof  In  the  church  is  trouble  springing  up; 
"  do  trouble  you."  It  doth  so,  it  will  do  so,  iti  and  upon 
its  springing  up.  The  word  is  nowh.'re  used  in  the  '"'^  ''' 
Scripture  but  in  this  place.  It  is  "  to  give  trouble  by  bringing  things 
into  disorder,  tumult,  and  confusion."  And  a  threefold  trouble  is,  or 
may  be,  given  unto  the  church  by  this  means:  Ist.  A  trouble  of  sor- 
row and  grief,  for  the  evil,  sin,  and  eternal  ruin,  of  those  who  have 
been  united  with  them  in  the  same  society  of  the  profession  of  the 
gospel.  It  is  no  small  trouble,  unto  them  who  have  the  bowels  of 
Christian  compassion,  to  see  men  wilfully  ruining  their  own  souls, 
as  they  do  in  this  case,  Heb.  x.  26-29.  2(Ui/.  When  those  in  whom 
this  root  is  are  either  confident  or  many,  they  will  trouble  the  church, 
disorder  it,  and  cast  things  into  confusion,  by  wrangling  disputes, 
speaking  perverse  things,  endeavouring  to  draw  disciples,  to  cor- 
rupt and  deceive;  as  is  the  way  and  manner  of  all  apostates.  odl>/. 
They  trouble  the  church,  by  bringing  an  evil  report  upon  it,  for  divi- 
sions, contentions,  and  instability;  ofttimes  also,  by  one  means  or 
another,  exposing  it  to  external  trouble  and  persecution.  This  is  the 
first  effect  which  the  springing  upof  this  root  of  bitterness  in  churches, 
or  among  professors  of  the  gospel,  doth  produce;  it  troubleth  them. 
And  herein  the  apostle  includeth  an  argument  unto  the  diligent  in- 
spection which  he  exhorts  unto,  namely,  the  prevention  of  this 
trouble  in  the  church. 

[4. J  The  last  effect  of  it,  the  utmost  of  its  progress,  is,  that  "many 
be  defiled"  by  it.     "And  thereby," — by  this  root,  so 
springing  up,  and    bearing  this  fruit  of  trouble.      A 
dangerous  thing  it  is  to  have  such  things  fdl  out  in   churches; 
namely,  that  there  be  amongst  them  a  man  or  woman,  a  family  or 
tribe,  few  or  more,  that  on  any  pretences  incline  unto  a  departure 
from  the  truth  of  the  gospel.     It  seldom  stops  with   themselves. 
The  ignorance,  negligence,  darkness,  but  especially  the  want  of  ex- 
perience of  the  power  of  the  truth  of  the  gospel,  are  easily  imposed 
on  by  them,  and  thereby  they  are  defiled.     And  thus  it  often  falls 
out,  not  with  one  or  two,  but  with  "  many."     Ofttimes 
whole  churches  have  been  ruined  by  this  means;  yea, 
hereby  a  fatal  apostasy  was  introduced  in  all  the  visible  churches  of 
■the  world. 

There  is  no  difficulty  in  the  expression  of  the  apostle,  of  their 
being  "  defiled;"  as  though  it  were  not  proper  to  be  de- 
filed by  a  root  springing  up.  For  the  apostle  dotli  not 
speak  of  the  manner  of  its  operation  and  infection,  but  of  the  effect 
it  produceth;  and  this  is,  that  men  who  have  been  cleansed  by  bap- 
tism, and  the  profession  of  the  truth,  should  be  again  contaminated 
with  abominable  errors,  or  filthy  lusts,  as  it  is  fully  d&:iared,  2  Pet. 
ii.  18-22.     And  we  may  observe, — 

Obs.  V.  That  the  root  of  apostasy  from  God  and  the  profession  of 


294  AN  EXPOSITION  OF  THE  [CIIAP,  XXL 

tlie  gospel  may  abide  invisibly  in  professing  churclies.— So  our 
apostle  declares  it  at  large,  2  Tim.  ii.  16-'11 ;  with  the  reason  of  it. 
And  we  may  hence  infer,  1.  That  we  ought  not  to  be  surprised  when 
any  such  root  discovereth  itself  by  springing  irp;  it  is  no  more  but 
what  we  are  warned  of.  2.  That  in  such  a  season  it  is  divine  elec- 
tion that  secures  true  believers  from  apostasy  and  defilement,  2  Tim. 
ii.  19,  Matt.  xxiv.  24. 

Obs.  VI.  Spiritual  evils  in  churches  are  progressive. — From  small, 
imperceptible  beginnings,  they  will  grow  and  increase  to  the  worst 
of  evils,  2  Tim.  ii.  17,  iii.  13.  And  it  will  hence  follow,  that  it  is 
the  duty  of  churches  to  WMtch  against  the  first  risings  and  entrances 
of  such  evils  amongst  them ;  which  is  here  given  them  in  charge. 

Obs.  VII.  It  is  the  duty  of  churches,  what  in  them  lies,  to  pre- 
vent their  own  trouble,  as  well  as  the  ruin  of  others. 

Obs.  VIII.  There  is  a  latent  disposition  in  negligent  professors  to 
receive  infection  by  spiritual  defilements,  if  they  are  not  watched 
against, — "  Many  will  be  defiled." 

Obs.  IX.  That  church-inspection  is  a  blessed  ordinance  and  duty, 
which  is  designed  by  Christ  himself  as  a  means  to  prevent  these 
contagious  evils  in  churches. — Ami  the  neglect  of  it  is  that  which 
hath  covered  some  of  them  with  all  manner  of  defilements. 

Verses  16,  17. 

M;j  Tig  vcpvog  tj  /3/Cj3>.o;  ug  'Hffa!;,  og  uvr!  (Spuxriug  fiia;  a-'iOOTo  rd 
vpuToroKia  ahroZ'  '/gn  yap  Sri  xai  /ifrsTf/ra  ^sXwv  x'kripova/j.riGui  rrjv  rliXo- 
yiav  d<7ri(io}(,ifj:,d,6dri'  (urumag  yap  to'ttov  ovy^  su^s,  xaiTsp  /jLtrd  daxpuuv 
sx^TjrTiffag  aurviv. 

M57  rtg  TTopvoi.  Syr.,  "  lest  any  man  should  be  found  among  you  who  is  a  fur- 
ricator."     "H  (Ulyj-Kog.     S.vr.,  ^'r'll,  and  "fainting,"  or  a  backslider. 

Avri  (ipoasag  fitag.  Vula^.,  "propter  unam  escam."  Rhem.,  "one  dish  ot 
meat."  Bez., '-uno  edulio;"  "  one  moi>el,"  something  to  be  eaten  at  onco.  We 
say,  "one  morsel  of  meat;"  but  it  was  '•  broth,"  which  is  no  less  "  edulium"  thaa 
"  meat." 

"Itrrs  ydp.  Vulg.,  "  scltote  enim."  "For  know  ye,"  imperatively,.  "For 
ye  do  know."     Syr.,  Ti~5?  T'-:~1,  "  you  are  knowing  of  it." 

Ver.  IG,  17. — Lest  there  be  any  fornicator,  or  profane 
person,  as  Esau,  who  for  one  morsel  of  meat  sold  his 
birthright.  For  ye  know  that  afterward,  when  he  would 
have  inherited  the  blessing,  he  was  rejected :  for  he 
found  no  place  of  repentance,  though  lie  sought  it  care- 
fully with  tears. 

The  apostle  proceeds  to  give  other  instances  of  such  evils  as  whereby 
Christian  societies  would  be  corrupted,  and  way  made  for  total  apos- 


VER.  16,  17.]  EPISTLE  TO  THE  HEBREWS.  295 

tasy;  wliich  were  to  be  diligently  lieeded  and  carefully  watched 
a^'airist.  And  the  end  hereof  is,  that  either  such  evils  may  be  pre- 
vented, or  those  who  are  guilty  of  them  be  recovered,  (the  diffi- 
culty whereof  in  the  latter  instance  is  declared),  or  be  cast  out  of 
the  church,  that  it  be  not  defiled ;  which  are  the  ends  of  this  in- 
spection. 

He  puts  together  "fornication"  and  "  profaneness;"  and  that  pro- 
bably for  these  three  reasons:  1.  Because  they  ai-e,  as  it  were,  the 
heads  of  the  two  sorts  of  sins  that  men  may  be  guilty  of,  namely, 
sins  of  the  flesh,  and  sins  of  the  mind,  Eph.  ii.  .3-  2.  Because  they 
usually  go  together.  Fornicators, — that  is,  those  who  are  habitually 
so, — do  always  grow  profane;  and  profane  persons,  of  all  other  sins, 
are  apt  to  set  light  by  fornication.  These  things  are  written  with 
the  beams  of  the  sun  in  th,e  days  wherein  we  live.  S.  They  are  the 
especial  sins  whose  relinquishment  by  sincere  repentance  is  most 
rare.  Few  fornicators  or  profane  persons  do  ever  come  to  repent- 
ance. 

It  is  one  of  these  alone,  namely,  profaneness,  whereof  we  have  an 
instance  in  Esau.  The  Scripture  mentioneth  nothing  of  his  forni- 
cation. His  taking  of  wives  from  among  the  Hittites, — who  seem 
to  have  been  proud,  evil,  idolatrous  persons,  in  that  they  were  "  a 
grief  of  mind,"  or  a  bitter  provocation,  "unto  Isaac  and  to  Bebekah," 
Gen.  xxvi.  84,  35, — cannot  be  called  fornication,  as  the  sense  of 
the  word  was  then  restrained,  when  the  evil  of  polygamy  was  not 
known. 

There  is  in  the  words,  1.  The  evils  to  be  watched  against,  in  the 
way  and  manner  before  declared.  2.  An  effectual  motive  to  abstain 
from  the  latter  of  them,  taken  from  the  example  of  one  who  was 
guilty  of  it,  and  the  success  of  that  guilt;  which  was  Esau.  3.  In 
that  example  we  may  observe,  (1.)  That  he  is  charged  with  this  sin  of 
profaneness;  (2)  The  way  whereby  he  manifested  himself  so  to  be, 
or  wherein  his  profaneness  did  consist;  (3.)  The  issue  of  it;  (4.)  His 
vain  attempt  to  recover  himself  from  that  condition  whereinto  he 
was  cast  by  his  profaneness:  all  which  must  be  opened. 

1.  Tlie  first  evil  mentioned  is  "fornication."  But  the  caution  is 
given,  as  unto  the  church,  with  respect  unto  persons  in 
the  first  place:  "  That  there  be  no  fornicator."  Refer-  "  '"'^  "^"f"'- 
ence  is  had  unto  the  former  charge:  '  Look  ye  to  it  diligently,  that 
there  be  no  fornicator  in  your  society.  Take  care  that  no  persons 
fall  into  that  sin;  or  if  they  do,  let  them  be  removed  from  among 
you.  The  sin  is  evil  unto  them,  but  the  communion  of  their  persons 
is  evil  unto  you.' 

Now,  because  the  apostle  placeth  this  evil,  with  that  which  fol- 
lows, at  the  door  of  final  apostasy,  and  doth  more  than  intimate  the 
difficulty,  if  not  the  moral  impossibility,  of  the  recovery  of  tliose  who 


296  AN  EXPOSITIOX  OF  THE  [CIIAP.  XII. 

are  guilty  of  them,  we  must  inquire  into  tlie  nature  of  it,  and  thereon 
its  danger.     And, — 

(1.)  This  sin  is  most  directly  and  particularly  opposite  unto  that 
holiness  which  he  is  exhorting  them  unto,  as  that  without  which 
they  shall  not  see  the  Lord.  And  some  do  judge,  that  by  "  holi- 
ness" in  that  place,  the  contrary  habit  unto  fornication  is  intended. 
However,  this  is  peculiarly  opposite  unto  gospel  holiness  and  sanc- 
tification,  as  the  apostle  declares,  1  Cor.  vi.  18-20.  And  it  is  that 
sin  which  men  who  are  forsaking  the  profession  of  holiness  do  usu- 
ally fall  into,  as  experience  testitieth. 

(2.)  Though  here  and  elsewhere  the  sin  of  fornication  be  severely 
interdicted,  yet  in  this  place  the  aposile  doth  not  intend  every  such 
person  as  may,  through  temptation,  be  surprised  into  that  sin,  nor 
will  one  fact  give  this  denomination;  but  those  who  live  in  this  sin, 
wlio  are  fornicators  habitually, — such  as  are  placed  at  the  head  (.f 
them  that  shall  never  inherit  the  kingdom  of  God,  1  Cor.  vi.  9. 
Such  are  to  be  excluded  out  of  the  church,  as  a  certain  pledge 
and  token  of  their  exclusion  out  of  heaven.  It  is  no  wonder,  there- 
fore, if  the  apostle  intimates  a  great  difficulty  of  the  recovery  of 
such. 

(3.)  Under  this  name  of  "fornicator,"  or  fornication,  all  sins  of  the 
same  kind  are  intended.  For  the  Scripture  calls  all  conjunction  with 
women,  not  in  lawful  marriage,  by  the  name  of  fornication,  1  Cor. 
V.  9-12;  Eph.  V.  5;  1  Tim.  i.  10.  So  that  by  "  fornicators,"  whore- 
mongers and  adulterers,  as  it  is  expressed,  Heb.  xiii.  4,  or  all  such 
as  sin  against  their  own  bodies,  be  it  in  or  out  of  the  state  of  wed- 
lock, be  it  with  single  or  married  persons,  are  intended.  Wherefore 
the  warning  doth  not  respect  the  practice  of  the  Gentiles  at  that 
time,  wherein  the  fornication  of  single  persons  was  lightly  set  by; 
nor  the  licentiousness  of  the  Jews,  wlio  thought  it  no  sin  to  accom- 
pany with  a  heathen,  at  least  if  she  were  not  in  wedlock ;  but  it  is 
general,  as  unto  all  who  are  so  guilty  of  uncleanness  as  to  come 
under  this  denomination. 

(4.)  This  is  a  sin,  which  when  men  are  habitually  given  up  unto, 
they  are  never,  or  very  rarely,  recovered  from  it.  When  any  sen- 
sual lust  hath  obtained  a  habitual  predominancy  in  any,  it  doth  con- 
tract so  intimate  a  league  with  the  flesh,  as  it  is  hardly  eradicated. 
Such  sins  do  usually  keep  men  secure  unto  the  future  judgment. 
Hence  God,  for  the  punishment  of  idolatry,  gave  some  up  unto  un- 
cleanness, through  the  lusts  of  their  own  hearts,  Rom.  i.  24-26*, 
namely,  that  by  them  they  might  be  secured  unto  that  eternal  ven- 
geance which  they  had  deserved, 

(5.)  There  is  no  sort  of  sinners  that  would  be  so  scandalous  unto 
churches,  should  they  be  tolerated  in  them,  as  fornicators.  And 
therefore  the  Pagans  endeavoured,  in  the  utmost  of  their  malice  and 


VER.  16,  17.]  EPISTLE  TO  THE  HEBREWS.  297 

false  accusations,  to  fasten  the  charge  of  adulteries,  incests,  promis- 
cuous lusts  and  uncle;inness,  on  Christians  in  their  assemblies.  For 
they  knew  full  well,  that  let  them  pretend  what  else  they  pleased,  if 
they  could  fix  this  sfain  upon  them,  they  would  be  the  common  hatred 
and  scorn  of  mankind.  For  the  higher  men's  pretences  are  unto 
God  and  religion,  if  they  issue  in  such  vile  lusts,  they  are  the  more 
contemptible,  and  the  more  to  be  abhorred.  Whereas,  therefore, 
the  church  doth  make  a  peculiar  profession  of  a  separation  and  de- 
dication unto  God,  in  holiness,  purity  of  heart  and  life,  nothing  can 
be  a  greater  reproach  unto  it  than  that  fornicators  should  be  fouml  in 
its  communion.  And  the  carelessness  of  the  visible  church  lierein 
for  some  a^res,  sufferins:  licentiousness  of  life  in  the  lusts  of  the  flesh 
to  diffuse  itself  greatly  amongst  its  members,  being  promoted  in  the 
clergy  by  an  interdiction  of  lawful  marriage  unto  them,  proved  its 
ruin.     And, — 

Obs.  I.  That  church  which  tolerates  in  its  communion  men  living 
in  such  gross  sins  as  fornication,  is  utterly,  as  unto  its  discipline,  de- 
parted from  the  rule  of  the  gospel.  And  it  is  also  hence  evident, 
that, — 

Obs.  II.  Apostatizing  professors  are  prone  to  sins  of  uncleanness. 
— For  being  overcome  of  the  flesh,  and  brought  into  bondage,  as 
2  Pet.  ii.  19,  they  are  slaves  and  debtors  unto  it,  to  serve  it  in  the 
lusts  of  uncleanness. 

2.  The  second  evil  to  be  watched  against  is  "  profaneness;"  or 
that  there  be  no  profane  person  among  them.     For  it    „ 

is  persons  that  are  nrstly  intended,  as  is  evident  in  the 
instance  of  Esau.  To  be  "  profane,"  may  be  taken  passively  or  ac- 
tively. In  the  first  sense,  it  is  a  person  or  place  separated  and  cast 
out  from  the  society  of  things  sacred.  So  holy  things  are  said  to  be 
profaned,  when  men  take  off  the  veneration  that  is  due  unto  them, 
and  expose  them  to  common  use  or  contempt.  "  To  profane,"  is  to 
violate,  to  corrupt,  to  prostitute  to  common  use,  things  sacred  and 
holv,  either  in  their  nature  or  by  divine  institution.  "  Profane  " 
actively,  is  one  that  despiseth,  sets  light  by,  or  contemneth  sacred 
things.  Such  as  mock  at  religion,  or  who  lightly  regard  its  pro- 
mises and  threatenings,  who  despise  or  neglect  its  worship,  who 
speak  irreverently  of  its  concerns,  we  call  profane  persons;  and  such 
they  are,  and  such  the  world  is  filled  withal  at  this  day. 

This  profaneness  is  the  last  step  of  entrance  into  final  apostasy. 
When  men,  from  professors  of  religion,  become  despisers  of  and 
scoffers  at  it,  their  state  is  dangerous,  if  not  irrecoverable. 

3.  An  instance  of  this  evil  is  given  us  in  Esau:  "  A  profane  per- 
son, as  Esau."     'That  is,'  say  some,  '  he  was  the  type  of    ,     ,      _ 

,  •       ^      \  11  -^  ^       ^  Cls  'Hiruu. 

a  profane  person ;  it  doth  not  appear  that  he  was  such 

himself.'     But  the  apostle  calls  him  expressly,  a  "  profane  person," 


298  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

and  declares  how  lie  evidenced  himself  so  to  he,  or  wherein  his  pro- 
faneness  did  consist.  And  tlie  truth  is,  there  are  very  few  in  the 
Scripture  concerning  whom  more  evidences  are  given  of  their  heing 
reprohates.  And  this  should  warn  all  men  not  to  trust  unto  the 
outward  privileges  of  the  church.  He  was  the  first-born  of  Isaac, 
circumcised  according  to  the  law  of  that  ordinance,  and  partaker  in 
all  the  worship  of  God  in  that  holy  family;  yet  an  outcast  from  tlie 
covenant  of  grace  and  the  promise  thereof. 

4.  The  way  whereby  he  exerted  and  manifested  his  profaneness  is 
declared :  "  Who  for  one  morsel  of  meat  sold  his  birtliright." 

Many  expositors,  in  the  consideration  of  the  sin  of  Esau,  as  it  is 
recorded.  Gen.  xxv.  29-34,  reflect  on  many  crimes  in  him,  especially 
intemperance  and  gluttony;  as  far  as  I  can  see,  without  cause.  His 
desire  of  food  from  his  own  brother,  when  he  was  hungry  and  faint, 
might  be  harmless.  But  he  f<.dl  into  his  sin  on  the  occasion  that  then 
fell  out;  which  the  apostle  here  reports  as  unto  the  matter  of  fact, 
and  chargeth  on  profaneness.  The  matter  of  fi^ict  is  known,  and  we 
must  inquire  wherein  his  profaneness  acted  itself.  And  it  did  so, — ■ 
(1.)  In  a  readiness  to  ])art  with  his  birthright,  with  whatsoever 
■was  contained  in  it  and  annexed  unto  it.  Though  I  suppose  he 
was  then  very  young,  for  the  story  is  added  immediately  after  these 
•words,  "And  the  boys  grevv^,"  verse  27;  yet  being  bred  in  the 
family  of  Isaac,  he  could  not  but  know  what  did  belong  to  that 
birthright,  and  what  was  annexed  unto  it  by  divine  institution. 
And  whereas,  as  we  shall  see,  this  had  something  in  it  that  was 
sacred,  the  undervaluing  it  was  a  high  profaneness;  we  must  in- 
quire hereon,  what  this  birthright  was,  and  how  he  sold  it,  and 
wherein  he  manifested  himself  to  be  profane  thereby. 

He   sold    TO,  'TrpuToroxia    abroZ,    "  suum  jus   pi  imogeuiti,"    Bez. ; 

"  his  right  of  the  fiist-born."      "  Jus   primogeniturte 

la  fpa-ro-    g^j^  "  «  jj-^g  right  of  his  own  primogeniture;"  the  things 

belonging  unto  him  as  the  first-born. 
It  is  evident  in  the  Scripture,  that  there  were  many  rights  and 
privileges  of  primogeniture  in  the  church;   some  of  them  arising 
from  the  light  of  nature,  and  so  common  amongst  all  mankind; 
and  some  of  them  of  divine  institution. 

Among  these,  the  Jews,  many  of  them,  do  reckon  the  priest- 
hood; and  they  are  followed  herein  by  most  of  our  expositors.  Bat 
I  am  much  mistaken  if,  ])y  "  the  priesthood  of  the  first-born,"  the 
Jews  intend  any  thing  but  their  dedication  unto  God  by  virtue  of 
the  law  of  the  sanctification  of  every  male  that  opened  the  womb, 
Exod.  xiii.  2,  xxii.  29,  xxxiv.  19:  whence  they  were  clianged  for  the 
Levites,  who  were  taken  into  the  sacred  office,  Num.  viii.  16'-18. 
Tlie  priesthood,  therefore,  being  settled  in  that  tribe,  whicli  God 
took  in  exchange  for  the  first-born,  who  were  dedicated  by  the  law 


VER.  16,  17.]  EPISTLE  TO  THE  HEBREWS.  209 

of  opening  the  womb,  they  called  their  state  a  priestliood.  But  it 
doth  not  appear  that  there  was  any  ordinary  office  of  the  priest- 
hood until  the  institution  of  that  of  Aaron,  to  be  typical  of  the 
priesthood  of  Christ;  only  there  was  one  person  before  extraordi- 
narily called  unto  that  office,  unto  the  same  purpose,  namely,  Mel- 
chizedek.  But  the  reader,  if  he  please,  may  consult  our  Exercita- 
tions  on  the  Priesthood  of  Christ,  prefixed  unto  the  second  volume 
of  this  Exposition,  where  these  things  are  handled  at  large,  Exerc. 
xxv.-xxxiv.,  I  shall  not  therefore  admit  this  among  the  privileges  of 
the  birtln'ight,  and  can  give  arguments  sufficient  to  disprove  it.  But 
this  is  not  a  place  to  insist  on  these  things. 

A  double  portion  of  the  paternal  inheritance  was  ascertained 
unto  the  first-born  by  the  law,  Deut.  xxi.  17.  And  this  was  but 
the  determination  of  the  light  of  nature  unto  a  certain  measure; 
for  a  natural  reason  is  given  for  it:  "He  is  the  beginning  of  his 
strength:  the  right  of  the  first-born  is  his."  So  when  Reuben  for- 
feited his  birthright,  the  double  portion  was  given  unto  Joseph  and 
his  sons,  1  Chron.  v,  1.  This  right,  therefore,  was  certainly  sold, 
what  lay  in  him,  by  Esau. 

There  was  also  in  it  a  right  of  rule  and  government,  over  the 
rest  of  the  children  of  the  fmiily;  which  was  transferred  to  Judah 
on  the  forfeiture  made  by  Reuben,  1  Chron.  v.  2.  And  therefore 
when  Isaac  had  transferred  the  birthright  and  blessing  unto  Jacob,  he 
tells  Esau,  "  I  liave  made  him  thy  lord,  and  all  his  brethren  have  I 
given  to  him  for  servants,"  Gen.  xxvii.  o7. 

These  things  did  ordinarily,  yea  constantly,  belong  unto  the  first- 
born. But  moreover,  there  was  a  blessing  that  from  Abraham  ran 
in  the  patriarchal  line,  which  was  communicated  from  father  unto 
son,  containing  an  enclosure  of  all  church  privileges,  and  the  pre- 
servation of  the  promised  Seed.  This,  I  confess,  was  distinct  from 
the  birthright,  and  so  it  was  distinguished  by  Esau,  who  in  his 
complaint  of  his  brother,  cried  out,  "  He  hath  supplanted  me  these 
two  times:  he  took  away  my  birthright;  and,  behold,  now  he  hath 
taken  away  my  blessing,"  Gen.  xxvii.  o6.  But  altli(jugh  it  was 
not  annexed  inseparably  unto  the  birthright,  yet  there  was  a  just 
expectation  that  it  should  be  conveyed  according  to  the  primogeni- 
ture. Hence  not  only  Esau  calls  it  his  blessing,  "  He  hath  taken 
away  my  blessing,"  verse  36,  but  Isaac  calls  it  so  too,  "  He  hath^ 
taken  away  thy  blessing,"  verse  35.  It  was  not  his  b}'  divine  desti- 
nation, as  appeared  in  the  issue;  nor  had  he  made  it  his  by  obtain- 
ing an  especial  interest  in  the  promise  by  faith,  for  he  had  it  not; 
but  in  the  ordinary  course  it  was  to  be  his,  and  in  the  purpose  of 
his  father  it  was  his,  and  so  in  his  own  expectation:  but  God  cut 
off  the  line  of  succession  herein,  and  gave  it  unto  Jacob. 

Now,  as  Jacob,  in  his  whole  design,  aimed  not  at  personal  riches 


300  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

and  power,  wherein  he  was  contented  to  see  his  brother  far  exceed 
him,  as  he  did;  but  at  an  inheritance  of  the  patriarchal  blessing, 
wherein  the  promised  Seed  and  the  church-state  were  contained, 
whereitito  the  birthright  was  an  outward  entrance,  a  sign  and  pledge 
of  it:  so  Esau,  by  selling  his  birthright,  did  virtually  renounce  his 
right  unto  the  blessing,  which  bethought  annexed  thereunto. 

(2.)  But  it  may  be  inquired  hoiu  he  sold  this  hirthrijht,  or  how 

,  he  could  sell  that  which  was  not  in  his  own  power.     The 

word  IS  aiTiooro,  he  gave  away,  or  he  gave  up;  but 
whereas  he  did  it  on  a  price  which  he  esteemed  a  valuable  consider- 
ation for  it,  and  did  make  an  express  bargain  about  it,  the  sense  in- 
tended in  the  word  is,  that  he  sold  it,  as  it  is  expressed.  Gen.  xxv.  33. 

He  could  not  by  any  contract  change  the  course  of  nature,  that 
lie  who  was  the  first-born  should  really  not  be  so;  but  it  was  his 
right  by  virtue  thereof  that  he  parted  withal.  Now,  although  this 
was  not  absolute,  or  immediately  vested  in  him,  seeing  the  father, 
yet  living,  might  on  just  causes  disinherit  the  first-born,  as  Jacob 
did  Reuben;  yet  he  had  a  righ.t  unto  it,  "jus  ad  rem,"  and  an 
assured  interest  in  it,  as  unto  his  father's  affections.  This  he  re- 
nounced; and  hereby  also  he  virtually  parted  with  the  blessing. 
But  this  he  directly  apprehended  not.  Wkerefore  although  he 
never  sought  the  recovery  of  the  birthright,  whose  renunciation  he 
had  confirmed  with  an  oath,  yet  he  hoped  that  he  might  retain 
the  blessing  still. 

(3.)  It  is  evident  how  in  all  this  action  he  carried  it  profanel}'. 
For,  [1.]  He  discovered  an  easiness  and  readiness  to  part  with  Jiis 
birthright,  and  all  that  was  annexed  thereunto  by  divine  institu- 
tion. Had  he  placed  his  princijoal  interest  therein,  had  he  con- 
sidered aright  the  privilege  of  it,  had  he  by  faith  entertained  the 
promise  that  went  along  with  it,  he  would  not  have  been  so  facile, 
nor  so  easily  surprised  into  a  renouncing  of  it.  But  being  a  man 
given  wholly  to  his  pleasures,  and  the  love  of  present  things,  he 
seems  scarce  ever  to  have  entertained  serious  thoughts  al»out  what 
it  was  significant  of,  in  things  sjiiritual  and  heavenly.  [2.]  In  that 
he  did  it  on  so  slinht  an  occasion,  and  valued  it  at  so 
;avT(p;<u-  g,j-|,,||  g^  j.^^g  ^g  ^^^  "  mcss  of  pottago,"  or  one  "  morsel 

of  meat;"  that  is,  of  what  was  to  be  eaten.  [3]  In 
that,  without  farther  deliberation,  he  confirmed  the  sale  with  a 
solemn  oath;  whereby  he  discovered  the  highest  contempt  of  wiiat 
he  had  parted  withal.  [4.]  In  his  regardlessness  of  what  he  had 
done,  after  the  power  of  his  j^resent  temptation  was  over:  for  it  is 
said,  "  He  did  eat  and  drink,  and  rose  up  and  went  his  way,"  as  a 
man  utterly  unconcerned  in  what  he  had  done;  whereon  the  Holy 
Ghost  adds  this  censure,  "  Thus  Esau  despised  his  birthright."  He 
did  not  only  sell  it,  but  despised  it.  Gen.  xxv.  3i-3I<. 


VER.  16,  17.]  EPISTLE  TO  THE  HEBREWS.  SOI 

This  was  the  profaneness  of  Esau.     And  we  may  oLserve,  tliat, — 

Cbs.  III.  Evil  examples  proj^osed  in  Scripture  light,  divested  of 
all  colours  and  pretences,  laid  open  in  their  roots  and  causes,  are 
efficacious  warnings  unto  believers  to  abstain  from  all  occasions 
leading  unto  the  like  evils,  and  much  more  from  the  evils  them- 
selves.— To  this  end  is  the  sin  of  Esau  here  called  over. 

Obs.  IV.  Where  there  is  in  any  a  latent  predominant  principle  of 
profaneness,  a  sudden  temptation  or  trial  will  let  it  out  unto  the 
greatest  evils,  as  it  was  with  Esau;  and  we  see  it  daily  verified  to 
amazement. 

Obs.  V.  This  principle  of  profaneness,  in  preferring  the  morsels 
of  this  world  before  the  birthright  privileges  of  the  church,  is  that 
which  at  this  day  threatens  the  present  ruin  of  religion. — What  is 
it  that  makes  so  many  forsake  their  profession  in  a  time  of  trial  or 
persecution  ?  It  is  because  they  will  not  be  hungry  for  the  gospel; 
they  will  have  their  morsels,  which  they  prefer  before  the  tiuth  and 
privileges  thereof.  What  makes  the  profession  of  religion  in  some 
nations  to  totter  at  this  day  ?  Is  it  not  because  of  the  morsels  of 
outward  peace,  with,  it  may  be,  dignities  and  preferments  that  lie 
on  the  other  side,  and  some  present  hunger  or  supposed  want  of 
earthly  things,  that  they  may  fall  into?  Let  men  pretend  what 
they  please,  it  is  from  a  spirit  of  profaneness  that  tliey  for.-ake  the 
privileges  and  assemblies  of  the  church  for  any  outward  advantage; 
and  what  will  be  their  success,  we  shall  see  in  the  next  verse. 

Ver.  17. — "  For  ye  know  how  that  afterward,  when  he  would  have 
inheiited  the  blessing,  he  was  rejected:  for  he  found  no  place  for  re- 
pentance, though  he  sought  it  carefully  with  tears." 

1.  The  efficacy  of  the  example  proposed  consists  in  the  due  con- 
Bideration  of  the  consequent  of  the  sin  exemplified.  *  Such  was  the 
siu  of  Esau,  which  ye  ought  to  watch  against  in  yourselves  and 
others;  for  ye  know  what  ensued  thereon.'     This  the 

particle,  "  for,"  declares  to  be  the  reason  of  the  follow- 
ing account  of  it. 

2.  The  way  is  expressed  whereby  they  understood  this  consequent 
of  E-au's  sin:  "Ye  know."  They  knew  it  from  the  „ 
Scripture,  where  it  is  recorded.  He  supposeth  them 
acquainted  with  the  Scriptures,  and  what  is  contained  in  them;  as 
they  were;  in  like  manner  as  he  says  of  Timothy,  2  Tim.  iii.  15;  as 
it  is  the  duty  of  all  Christians  to  be.  Besides,  there  is  a  peculiar 
force  of  persuasion  and  conviction,  when  we  argue  from  men's  own 
knowledge  and  concessions.  '  Ye  know  this  yourselves;  ye  know  it 
full  well  fiom  the  Scri[)ture,  and  therefore  let  it  be  of  gieat  weight 
and  consideration  with  you.' 

S.  The  general  force  of  the  exhortation  from  the  consideration  of 


802  AN  EXPOSITION  OF  TUE  [CIIAP.  XIL 

the  event  of  Esau's  profaneness,  is  taken  from  the  siirprisal  tliat  be- 
fell him  when  he  found  what  his  sin  had  brought  him  unto.  For 
he  is  represented  as  a  man  under  gieat  amazement,  as  if  he  had 
little  thought  to  fall  into  such  a  condition.  And  thus  at  one  time 
or  another  it  will  befall  all  profane  joersons,  who  have  refused  the 
mercy  and  privileges  of  the  gospel;  they  shall  at  one  time  or  other 
fall  under  dreadful  surprisals,  in  life,  or  at  death,  or  at  the  last  day. 
Then  shall  they  see  the  horror  of  those  crimes  wdiich  before  they 
maile  nothing  of.  Wherefore  the  Hebrews  are  here  warned,  and 
all  professors  of  the  gospel  with  them,  that  they  decline  not  from 
their  profession,  lest  they  fall  into  the  like  surprisals,  when  it  is  too 
late  to  seek  for  deliverance  out  of  them. 

4.  What  he  did  upon  this  surprisal,  with  the  effects  of  it,  are  de- 
clared,— 

(].)  The  time  wherein  he  did  it  is  noted;  it  was  "afterward." 
This  afterward  was  not  less,  perhaps,  than  furty  or  fifty 
years.  For  he  sold  his  birthright  when  he  was  young; 
now,  when  he  designed  the  receiving  of  the  blessing,  Isaac  was  old, 
namely,  about  an  hundred  and  forty  years  old,  Gen.  xxvii,  2.  So 
long  did  he  live  in  his  sin,  without  ai?,y  sense  of  it  or  repentance  for 
it.  Things  went  prosperously  with  him  iu  the  world,  and  he  had  no 
ren-ard  in  the  least  of  what  he  had  dene,  nor  of  what  would  be  the 
end  of  it.  But  falling  now  into  a  new  distress,  it  fills  him  with  per- 
plexity. And  so  it  is  with  all  secure  sinners.  Whilst  things  go 
prosperously  with  them,  they  can  continue  without  remorse;  but  at 
one  time  or  other  their  iniquity  will  find  them  out,  Gen.  xlii.  21,  22. 

(2.)  What  he  designed ;  and  that  was,  to  inherit  the  blessing:   "He 

eeXft/y  xK»-  would  havo  inherited  the  blessing."  He  esteemed  him- 
P<iv'>fi7,<rai  Thv  self  the  presumptive  heir  of  the  patriarchal  blessing, 
it/Xa^/av.  ^j^j  knew  not  that  he  had  virtuaUy  renounced  it,  and 

meritoriously  lost  it,  by  selling  his  birthright.  So  the  apostle  here 
distinguisheth  between  the  birthright  and  the  blessing.  He  "  sold 
his  birthright,"  but  "would  have  inherited  the  blessing;"  esteemed 
it  to  belong  unto  him  by  right  of  inheritance,  when  he  had  himself 
destroyed  that  right.  So  he  distinguished  himself:  "  He  took  away 
my  birthright ;  and,  behold,  now  he  hath  taken  away  my  blessing," 
Gen.  xxvii.  36.  He  had,  no  doubt,  an  apprehension  that  there  were 
many  excellent  things  contained  in  it;  especially,  a  flourishing  state 
and  condition  in  this  world,  in  a  multiplication  of  posterity,  and 
pover  over  enemies,  which  were  express  in  the  promise  made  unto 
Abraham,  Gen.  xxii.  17.  This  made  him  put  in  his  claim  for  the 
blessing,  without  the  least  sense  of  the  spiritual  privileges  of  it;  for 
he  was  a  "  profane  person."  And  herein  he  was  a  type  of  the  un- 
believing Jews  at  that  time;  for  they  adhered  to  the  outward  thin^gs 
of  the  blessing,  the  carcass  of  it,  unto  the  rejection  of  Him  who  was 


VER.  16,  17.]  EPISTLE  TO  THE  HEBREWS.  303 

the  whole  life,  soul,  and  power  of  it.  And  it  is  not  unnsual,  that 
men  should  earnestly  desire  the  outward  privileges  of  the  church, 
who  value  not  the  inward  grace  and  power  of  them;  but  they  are 
profane  persons. 

(3.)  The  event  of  this  attempt  was,  that  "he  was  rejected."  "  He 
was  reprobated."  So  translators  generally.  Not  tliat  his  eternal 
reprobation  is  hereby  intended,  (but  this  open,  solemn  rejection  of 
him  from  the  covenant  of  God,  and  the  blessings  thereof,  was  an 
evidence  of  his  being  reprobated  of  God,  whence  he  is  proposed  as 
the  type  of  reprobates,  Rom.  ix.  11,  12),  but  the  refusal  of  his 
father  to  give  him  the  patriarchal  blessing  is  that  which  is  here  in- 
tended. 

(4.)  There  is  his  behaviour  under  this  rejection,  and  the  event 
thereof:  "He  sought  it  diligently  with  tears,"  hut  "  he  found  no 
place  of  repentance."  For  that  which  the  apostle  intends  fell  out 
after  his  rejection,  when  his  father  had  declared  unto  him  that  his 
blessing  was  gone  for  ever,  Gen.  xxvii.  83-38.  It  is  all  one  whether 
we  refer  avrrjv,  in  the  close  of  the  verse,  unto  the  remote  antecedent, 
"the  blessing,"  or  unto  the  next,  wliich  is  "repentance;"  for  that 
which  he  sought  for  in  repentance,  namely,  the  repentanc;^  of  his 
father,  or  the  change  of  his  mind,  was  the  blessing  also.  For  it  is 
now  generally  agreed  by  all,  that  there  is  nothing  in  the  words  which 
should  in  the  least  intimate  that  he  sought  of  God  the  grace  of  re- 
pentance; nor  is  there  any  thing  in  the  record  that  looks  that  way. 
And  I  shall  ratlier  interpret  this  word,  with  Beza,  of  the  blessing, 
than  of  the  repentance  of  Isaac;  because  his  cry  in  the  story  was 
immediately  and  directly  for  the  blessing. 

(5.)  The  manner  how  he  sought  the  blessing,  is,  that  "he  did  it 
diligently  with  tears."  So  the  apostle  expresseth  the  Kairs^^.Ti 
record.  Gen.  xxvii.  38,  "  And  Esau  said  unto  his  father,  Sa«/'y^v  UZ„- 
Hast  thou  but  one  blessing,  my  father?  bless  me,  even  '■'"^"*' 
me  also,  0  my  father.  And  Esau  lifted  up  his  voice  and  wept:"  as 
those  also  of  verse  34.  No  man,  considering  the  intense  affections 
that  were  between  them,  can  express  that  conflict  of  nature  which 
was  on  this  occasion  betweeri  Isaac  and  Esau.  But  in  the  one,  grace 
and  submission  unto  the  will  of  God  overcame  all  natural  reluctancy; 
in  the  other,  resolution  for  further  sin  offered  itself  for  relief, — ■ 
*'  he  said  in  his  heart  that  he  would  slay  his  brother,"  verse  41.  So 
it  is  in  all  like  cases.  Things  that  are  most  terrible  and  convulsive 
to  nature,  in  them  that  believe,  are  brought  into  order  in  due  time 
by  grace  and  resignation  unto  the  will  of  God;  and  on  the  other 
hand,  sin,  with  its  deceitful  contrivance.s,  will  not  cease  to  ofter  its 
reliefs  unto  unbelievers  in  distress,  until  all  hopes  are  cut  otf  and 
vanished  for  ever. 

But  because  here  is  an  appearance  of  somewhat  more  than  ordi- 

VOL.   XVI. — 20 


S04  AN  EXPOSITION  OF  THE  [cHAP.  XII 

nary  seventy,  in  the  peremptory  denial  of  a  divine  ijles'jing  unto  one 
who  so  earnestly  sought  and  cried  for  it,  the  manner  of  his  seeking 
it  must  be  considered.     And, — 

[1.]  He  did  it  when  it  was  too  late.  For  he  had  not  only  for- 
feited his  right  unto  it  long  before,  and  lived  in  impenitency  under 
that  foifeiture,  but  the  sacred  investiture  of  another  in  that  blessing 
was  solemnly  past,  which  could  not  be  recalled.  So  speaks  Isaac 
even  under  his  surprisal:  "I  have  blessed  him;  yea,  and  he  shall 
be  blessed,"  Gen.  xxvii.  33. 

Whatever  men  may  pretend,  whatever  presumptuous  sinners  may 
flatter  themselves  withal,  there  is  a  limited  time  of  the  dispensation 
of  grace,  beyond  which  men  shall  not  be  admitted  unto  a  participa- 
tion of  it,  nor  shall  ever  use  the  right  way  of  attaining  it.  And 
this  they  may  do  well  to  consider  who  spend  their  lives  in  continual 
procrastination  of  their  conversion  to  God.  They  may  live,  yet  their 
time  may  l)e  past,  and  a  caveat  entered  against  them,  that  they  shall 
never  enter  into  God's  rest.  See  chap.  iii.  11-15,  with  the  expo- 
sition. 

[2.]  He  sought  it  not  at  all  in  a  due  manner.  Outward  vehe- 
mency  in  expressions,  and  tears,  may  be  influenced  by  guch  consi- 
derations as  not  to  be  an  evidence  of  inward  sincerity.  He  sought 
it  not  of  God,  but  only  of  him  tliat  was  the  minister  of  it.  And 
according  to  the  law  of  God's  institution,  the  ministers  of  gospel 
blessings  may  be  limited  from  a  communication  of  them;  but  there 
is  no  law  or  bounds  put  unto  the  infinite  treasures  of  divine  good- 
ness, if  application  be  made  thereunto  in  a  due  manner.  But  he 
sought  the  end  without  the  means:  he  would  have  the  blessing, 
but  lie  used  not  the  means  for  the  attaining  of  it;  namely,  faith  and 
repentance.  For  notwithstanding  all  his  sorrow  and  trouble  upon 
his  disappointment,  he  entertained  no  thought  about  any  repentance 
in  himself;  for  he  immediately  fell  into  a  resolution  to  follow  Cain 
in  his  rejection,  and  to  kill  his  brother. 

Yet  herein  lies  the  great  folly  that  the  generality  of  men  are 
betrayed  into  through  the  deceitfulness  of  sin,  namely,  that  they 
would  have  the  end,  the  blessing  of  mercy  and  glory,  without  the 
use  of  the  means,  in  faith,  repentance,  and  obedience.  But  it  is  in 
vain  to  desire  or  endeavour  a  separation  of  those  things  which  God, 
by  an  immutable  constitution,  hatli  conjoined  and  put  together. 

Lastly,  The  reason  of  this  event  is  expressed:  "  He  fonml  no  place 
for  repentance."    That  is,  notwithstanding  his  pretended 

miTaviiaf         ...  .  .  . 

•yap  riTov  ivx  ^^0''^')  ^^'^  claim  of  it,  his  earnestness  witii  tears  about 
*^f^-  it;  notwithstanding  tlie  inexpressible  affection  of  Isaac 

unto  him,  and  his  trembling  surprisal  at  an  apprehension  that  he 
had  missed  the  blessing;  yet  Isaac  did  not,  could  not,  might  not, 
chan^^e  his  mind,  or  repent  him  of  what  he  had  done,  in  couferriug 


VER.  18-29.]  EPISTLE  TO  THE  HEBREWS.  305 

the  blessing  on  Jacob,  which  God  approved  of.  Tliis  sad  event  had 
the  profaneness  of  Esau.     And  we  may  observe, — 

Ops.  I.  This  example  of  Esau  cuts  off  all  hopes  by  outward  pri- 
vileges, where  there  is  an  inward  profaneness  of  heart. — He  had  as 
much  to  plead  for  the  blessing,  and  as  fair  a  probability  for  the  attain- 
ing it,  as  ever  any  profane  hypocrite  can  have  in  this  woild.    And, — 

Ohs.  II.  Profane  apostates  have  a  limited  season  only,  wlieiein 
the  recovery  of  the  blessing  is  possible.  For  although  here  be  no 
intimation  of  a  man's  seeking  of  repentance  from  God  in  a  due 
manner,  and  being  rejected, — which  is  contrary  to  the  nature  of 
God,  who  is  a  rewarder  of  all  that  diligently  seek  him, — yet  there 
is  an  indication  of  severity,  in  leaving  men  in  an  irrecoverable  con- 
dition, even  in  this  life,  who  are  guilty  of  such  provocations. 

Ohs.  III.  The  severity  of  God  in  dealing  with  apostates  is  a  blessed 
ordinance  for  the  preservation  of  them  that  believe,  and  the  edifi- 
cation of  the  whole  church,  Rom.  xi.  22. 

Ohs.  IV.  Sin  may  be  the  occasion  of  great  sorrow,  where  there  is 
no  sorrow  for  sin ;  as  it  was  with  Esau. — Men  may  rue  that  in  the 
consequents,  which  3"et  they  like  well  enough  in  the  causes. 

Ohs.  V.  No  man  knows  whei-eunto  a  deliberate  sin  may  lead  him, 
nor  what  will  be  the  event  of  it.  Esau  little  thought,  when  he  sold 
his  birthright,  that  he  had  utterly  forfeited  the  eternal  blessing. 

Ohs.  VI.  Profaneness  and  despising  spiritual  privileges,  is  a  sin 
that  God  at  one  time  or  other  will  testify  his  severity  against;  yea 
this,  on  many  accounts,  is  the  proper  object  of  God's  severity.  It  shall 
not  l>e  spared  in  the  eldest  son  and  mo.^t  dearly  beloved  of  an  Isaac. 

Ohs.  VII.  Steadfestness  in  faith,  with  submission  unto  the  will 
of  God,  will  establish  the  soul  in  those  duties  which  are  most  irk- 
■3ome  unto  flesh  and  blood. — Nothing  could  prevail  with  Isaac  to 
chanofe  his  mind,  when  he  knew  what  was  the  will  of  God. 

Verses  18-29. 

The  discourse  from  hence  unto  the  end  of  the  chapter  is  of  great 
weight,  and  accompanied  with  sundry  difficulties,  of  which  exp  sitors 
do  scarcely  so  much  as  take  notice.  Hence  many  different  interpreta- 
tions are  given  concernicg  the  design  of  the  apostle,  and  the  prin- 
cipal thmgs  intended  in  the  words.  And  because  on  the  whole  it 
gives  the  best  rule  and  guidance  for  its  own  interpretation,  in  all 
the  particulars  of  it,  I  shall  premise  those  general  considfrations 
which  will  direct  us  in  its  exposition,  taken  from  the  scoi^e  of  the 
words  and  nature  of  the  argument  in  hand;  as, — 

1.  The  whole  epistle,  as  we  have  often  observed,  is,  as  unto  the 
kind  of  writing,  parenetical.  The  design  of  the  apostle  in  it,  is  to 
persuade  and  prevail  with  the  Hebrews  unto  constancy  and  perse- 
verance in  the  profession  of  the  gospel.     For  h<:-rtiu  tliey  seem  at 


306  AN  EXPOSITION  OF  THE  [CHAP.  XIT. 

this  time  to  have  been  greatly  shaken.  To  this  end  he  considers 
the  means  and  causes  of  such  backslidings  as  he  warned  them  against. 
And  these  may  be  referred  unto  four  heads:  (1.)  An  evil  heart  of 
unbelief,  or  tlie  sin  that  doth  easily  beset  them;  (2.)  An  opinio*^  of 
the  excellency  and  necessity  of  Mosaical  worship  and  the  old  church- 
state;  (3.)  Afflictions  and  persecutions  for  the  gospel;  (4.)  Prevalent 
lusts  and  sins,  such  as  profaneness,  fornication,  and  the  like :  all  which 
we  have  spoken  unto  in  their  respective  places.  Hereunto  he  adds 
a  prescription  of  that  imiversal  obedience,  and  those  especial  dutiesi 
of  holiness,  which  their  profession  required,  and  which  were  neces- 
sary to  the  preservation  of  it. 

2.  The  main  argument  which  he  insists  on  in  general  unto  this 
end,  and  wherein  the  didactical  part  of  the  epistle  doth  consist,  is 
the  excellency,  glory,  and  advantage,  of  that  gospel-state  whereunto 
they  were  called.  This  he  proves  from  the  person  and  office  of  its 
Author,  his  priesthood  and  sacrifice,  with  the -spiritual  worship  and 
privileges  belonging  thereunto.  All  these  he  compareth  with  things 
of  the  same  name  and  place  under  the  law,  demonstrating  the  ex- 
cellency of  the  one  above  the  other;  and  that  especially  on  tliis 
account,  that  all  the  ordinances  and  institutions  of  the  law  were 
nothing  but  prefigurations  of  what  was  for  to  come. 

3.  Having  insisted  particularly  and  distinctly  on  all  these  things, 
and  brought  his  especial  arguments  from  them  unto  an  issue,  he 
makes  in  the  discourse  before  us  a  recapitulation  of  the  whole:  for 
he  makes  a  brief  scheme  of  the  two  states  that  he  had  compared, 
balanc^th  them  one  against  the  other,  and  therel)y  demonstrates 
the  force  of  his  argument  and  exhoitation  from  t>Jience  unto  con- 
stancy and  perseverance  in  the  faith  of  the  gospel.  It  is  not  there- 
fore a  new  argument  that  here  he  proceeds  unto;  it  is  not  an  espe- 
cial confirmation  of  his  dehortation  from  profaneness,  by  the  example 
of  Esau,  that  he  doth  design:  but  as  chap.  viii.  1,  he  gives  us  the 
ii.s<pdXaiov,  the  "head"  or  sum  of  the  things  which  he  had  discoursed 
concerning  the  priesthood  of  Christ;  so  here  we  have  an  avaxs^a- 
XaiMirig,  or  "recapitulation"  of  what  he  had  proved  concerning  the 
two  states  of  the  law  and  the  gospel. 

4.  This  summary  way  of  arguing  he  had  before  touched  on  in  his 
passage,  as  chap.  ii.  2,  8,  iii.  l-.S,  etc.,  iv.  1.  And  he  had  more  dis- 
tinctly iiandled  the  antithesis  in  it  on  an  alike  occasion.  Gal.  iv. 
21-28.  But  here  he  makes  use  of  it  as  a  close  unto  his  whole  dis- 
putation, adding  nothing  unto  it  but  a  prescription  of  particular 
duties, 

5.  It  must  be  obsers^ed,  that  the  great  honour  and  privilege  of 
the  Judaical  church-state,  whereon  all  particular  advantages  did 
depend,  was  their  comiiig  unto  and  station  at  mount  Sinai,  at  the 
giving  of  the  law.     There  were  they  taken  into  covenant  with  God, 


VER.  18-29.]  EPISTLE  TO  THE  HEBREWS.  307 

to  be  his  peculiar  people  above  all  the  world;  there  were  they 
formed  into  a  national  church;  there  had  they  all  the  privileges 
of  divine  worship  committed  unto  them.  Hereon  theirs  was  "  the 
adoption,  and  the  glory,  and  the  covenants,  and  the  giving  of 
the  law,  and  the  service  of  God,  and  the  promises,"  as  the  apostle 
speaks,  Rom.  ix.  4.  This  is  that  glory  which  they  boast  of  unto 
this  day,  and  whereon  they  rely  in  their  unbelief  and  rejection  of 
the  gospel. 

6.  Wherefore  the  apostle,  allowing  all  this  communication  of  pri- 
vileges unto  them  at  Sinai,  observes,  that  it  was  done  in  such  a  way 
of  dread  and  terror  as  that  sundry  things  are  manifest  therein ;  as,  (1.) 
That  there  was  no  evidence,  in  all  that  was  done,  of  God's  being  re- 
conciled unto  them,  in  and  by  those  things.  The  whole  representa- 
tion of  him  was  as  an  abs:)lute  sovereign  and  a  severe  judge.  No- 
thing declared  him  as  a  father,  gracious  and  mercifnl.  (2.)  There 
was  no  intimation  of  any  condescension  from  the  exact  severity  of 
what  was  required  in  the  law;  or  of  any  relief  or  pardon  in  case  of 
transgression.  (3.)  Tliere  was  no  iwoiiiise  of  grace,  in  a  way  of  aid 
or  assistance,  for  the  performance  of  what  was  required.  Thunders, 
voices,  earthquakes,  and  fire,  gave  no  signification  of  these  things. 
(4.)  The  whole  was  hereby  nothing  but  a  glorious  ministration  of 
death  and  condemnation,  as  the  apostle  speaks,  2  Cor.  iii.  7;  whence 
tlie  consciences  of  sinners  were  forced  to  subscribe  to  their  own  con- 
demnation as  just  and  equal.  (5.)  God  was  here  represented  in  all 
the  outward  demonstrations  of  infinite  holiness,  justice,  severity,  and 
terrible  majesty,  on  the  one  hand;  and  on  the  other,  men  in  their 
lowest  condition  of  sin,  misery,  guilt,  and  death.  If  there  be  not, 
therefore,  something  else  to  interpose  between  God  and  men,  some- 
what to  fill  up  the  space  between  infinite  severity  and  inexpressible 
guilt,  all  this  glorious  preparation  was  nothing  but  a  theatre,  set  up 
for  the  pronouncing  of  judgment  and  the  sentence  of  eternal  con- 
demnation again.st  sinners.  And  on  this  consideration  depends  the 
force  of  the  apostle's  argument:  and  the  due  apprehension  and  de- 
claration of  it  are  a  better  exjO-sition  of  verses  18-21  than  the 
opening  of  the  particular  expressions  will  amount  unto;  yet  they  also 
must  be  explained. 

7.  It  is  hence  evident,  that  the  Israelites,  in  the  station  of  Sinai, 
did  bear  the  persons  of  convinced  sinners  under  the  sentence  of  the 
law.  There  might  be  many  of  them  justified  in  their  own  persons 
by  faith  in  the  promise,  but  as  they  stood  and  heard  and  received 
the  law,  they  represented  sinners  under  the  sentence  of  it,  not  yet 
relieved  by  the  gospel.  And  this  we  may  have  respect  unto  in  our 
exposition,  as  that  which  is  the  final  intention  of  the  apostle  to  de- 
clare, as  is  manifest  from  the  description  which  he  gives  us  of  the 
gosi^el-state,  and  of  those  that  are  interested  therein. 


308  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

These  things  are  necessary  to  be  premised,  unto  a  right  under- 
standing of  tlie  design  of  the  aposstie  in  the  representation  he  gives 
us  of  the  original  of  the  old  church-state.  And  one  thing  must  be 
observed  concerning  his  description  of  the  gospel-state,  which  doth 
ensue.     And  this  is, — 

8.  That  all  spiritual  things  of  grace  and  glory,  in  heaven  and  earth, 
being  recapitulated  in  Christ,  as  is  declared  Eph.  i.  10,  all  brought 
unto  a  head  and  all  centring  in  him,  our  coming  unto  him  by  faith 
gives  us  an  interest  in  them  all;  so  as  that  we  may  be  said  to  come 
unto  them  all  and  every  one,  as  it  is  here  expressed.  There  is  not 
required  a  peculiar  acting  or  exercise  of  faith  distinctly  in  reference 
unto  every  one  of  them;  but  by  our  coming  unto  Christ 'we  come 
unto  them  all,  as  if  every  one  of  them  had  been  the  especial  object 
of  our  faith,  in  our  initiation  into  the  gospel-state.  Hence  is  the 
method  or  order  in  their  expression;  he  and  his  mediation  being 
mentioned  in  the  close  of  the  enumeration  of  the  other  privileges, 
as  that  upon  the  account  whereof  we  are  interested  in  them  all,  or 
as  tlie  reason  of  our  so  being. 

9.  The  remainder  of  this  discourse  consists  of  two  things: — 

(I.)  The  enforcement  of  the  exhortation  from  the  balancing  of 
these  states,  and  comparing  them  together.  And  this  falls  under  a 
double  consideration:  [1.]  Of  the  things  themselves  on  the  part  of 
the  gospel:  and  this  is  from  the  eternal  sanction  of  it,  namely,  the 
certain,  infallible  salvation  of  them  that  do  believe,  and  the  no  less 
certain  destruction  of  unbelievers  and  apostates.  [2.]  Of  the  compa- 
rison itself  between  the  two  states,  which  confirms  that  part  of  the 
exhortation  which  is  taken  from  the  certain  destruction  of  unbe- 
lievers, by  evidencing  the  aggravation  of  their  siu  above  theirs  who 
despised  the  law,  verse  25. 

(2.)  He  issues  and  closeth  the  whole  argumentative  part  of  the 
epistle,  here  summarily  represented,  with  a  declaration  of  the  end 
and  issue  of  the  two  states  which  he  had  so  compared ;  namely,  that 
one  of  them  was  speedily  to  be  removed  and  taken  out  of  the  way, 
and  the  other  to  be  established  for  ever,  verses  26,  27.  And  hereon 
he  closeth  the  whole  with  a  direction  how  to  behave  ourselves  in  the 
evangelical  worship'of  God,  in.  the  consideration  of  his  glorious  ma- 
jesty and  holiness,  both  in  giving  the  law  and  the  gospel. 

A  due  attendance  unto  these  lules  will  guide  us  in  the  exposition 
of  tais  whole  context. 

Ver,  18,  19. —  oh  yap  rrpo(r£7-r,Xv6aTe  ■sl^TjXafufj.iV'jJ  opu,  xc/.i  xixaujUivtfi 

Twv,  rg  01  a>io-jsav-ig  nrap-i^rr^satTO  iJ,r\  'xpoeni'^vat  abroTg  Xoyov, 

Tlpoai'Kyj'Kvdcirt.  Ilpoaspxoficci  is  the  word  constantly  used  by  our  apostle  to  ex- 
press a  sacred  acce.-s,  or  ci  ini.jg  unto  God  in  his  worship.     See  ch.ap.  x.  1. 


VER.  18,  lO.J  EPISTLE  TO  THE  HEBREWS.  80y 

'^Yihoi.(pu^ii/a  opsi.  'Opii.  "  the  mountain,"  is  not  in  the  Syriao  translation,  nor 
the  Arabic ;  but  they  retain,  "  which  may  be  touche  1,"  reternn^  it  to  the  fire,  "  to 
the  fire  which  burned,  and  might  be  touched."  But  the  f'ailuie  is  evident ;  for 
that  of  touching  relates  unto  the  order  about  the  mouiU,  and  not  to  ihe  fire, 
which  would  al>o  he  improper.  Vulg.,  "ad  tractahdera  montem;"  Rhem.,  "  a 
pilpahle  mount;"  improperly.  Bez.,  "  contrectabilem."  "  Tactus  sensui  expo- 
situm." 

K£Kxvf<,i:^a)  wpi.  Vulg.,  "accessibilem  ignem  ;"  Rhem.,  "an  acce-tsihle  fire:" 
pr.ibahlv  " aect-nsibilein"  was  intemled,  whence  the  Rhemists  put  '"kindled  or 
burning"  in  the  margin;  for  the  tire  was  inaccessible.  Bez.,  "  et  ardentem  ig- 
nem." "  Ignem  incensum."  Some  refi-r  x.i>ctx.vfiiua  to  opu.  as  we  ilo,  •'  the 
mount  that  burned;"  some  join  it  with  -Trvpl,  '•  the  fire  iliat  burned,"  which  I 
rather  choose. 

K«(  fjothirf/y^i  ^iXV-  Syr.,  **5~~"  ^'^?,  "to  the  voice  of  the  horn  ;"  alluding  to 
the  rams'  horns  whereof  they  made  a  kind  of  trumpets. 

Ver.  18,  19. — For  ye  are  not  come  unto  the  mount  that 
might  be  touched,  and  that  burned  with  fire,  [or 
thejiie  that  burned,^  nor  unto  blackness,  and  darkness, 
and  tempest,  and  the  sound  of  the  trumpet,  and  the 
voice  of  words,  which  [?;o2ce]  they  that  heard  entreated 
that  the  word  should  not  be  spoken  to  them  any  more. 

The  general  scope  of  the  words  must  be  first  opened,  and  then  the 
particuhxr  expressions  contained  in  tliem. 

The  principal  design  in  hand  is  a  description  of  that  evangelical 
state  whereinto  the  Hebrews  were  called,  which  they  were  come  and 
entered  into;  for  from  thence  the  apostle  infers  his  ensuing  exhor- 
tation. But  tliis  their  coming  he  expresseth  negatively,  to  introduce 
a  description  of  the  church-state  under  the  old  testament,  and  the 
manner  of  the  people's  entrance  into  it;  whence  he  confirms  both 
his  argument  and  his  exhortation:  "Ye  are  not  come."  And  two 
things  are  included  in  that  negative  expression  :  1.  What  their 
fathers  did.  They  came,  as  we  shall  see,  unto  the  things  here 
mentioned.  2,  What  they  were  delivered  from  by  their  call  unto 
the  gospel.  They  were  no  more  concerned  in  all  that  dread  and 
terror.  And  the  consideration  of  this  deliverance  was  to  be  of  mo- 
ment with  them,  with  re.spect  unto  their  perseverance  in  the  faith  of 
the  gospel ;  for  this  is  the  fundamental  privilege  which  we  receive 
thereby,  namely,  a  deliverance  from  the  terror  and  curse  of  the  law. 
And  we  may  observe  some  tew  general  things,  in  this  proposal  of  the 
way  of  the  people's  approach  unto  God  at  Sinai,  before  we  open  the 
several  passages  contained  in  the  words;  as, — 

1.  The  apostle  in  this  comparison,  between  their  coming  of  old  into 
the  legal  church-state,  and  our  admission  into  the  state  of  the  gos- 
pel, includes  a  suppo.sition  of  the  way  and  manner  whereby  they 
approached  unto  God  in  the  giving  of  the  law.  This  was  by  tlie 
sanctification  of  themselves,  the  washino"  of  their  clothes,  (as  an  out- 


310  AN  EXPOSITION  OF  THE  [CIIAP.  XIL 

ward  sign  thereof,)  with  otlier  reverential  preparations,  Exod.  xix. 
10,  11.  Wlieuce  it  will  follow,  that,  the  gospel  chnrch-state  being 
so  much  more  excellent  than  that  of  old,  God  himself  being  in  it  in 
a  more  glorious  and  excellent  manner,  we  ought  to  endeavour  a  more 
eminent  sanctification  and  preparation,  in  all  our  approaches  unto 
God  tlierein.  And  therefore  he  closeth  his  discourse  with  an  ex- 
hortation thereunto:  "Let  us  have  grace,  whereby  we  may  serve 
God  acceptably  with  reverence  and  godly  fear,"  verse  28.  This 
therefore  lie  teacheth  us  in  the  whole,  namely,  that  the  grace,  love, 
and  mercy  of  God,  in  the  dispensation  of  the  gospel,  requires  an  in- 
ternal sanctification  and  due  preparation,  with  holy  fear  and  rever- 
ence, in  all  our  approaches  unto  him  in  his  worship;  answerable 
unto  the  type  of  it  in  the  people's  preparation  for  the  receiving  of 
the  law,  and  the  fear  that  was  wrought  in  them  by  the  terror  of 
God  therein.  Our  fear  is  of  another  kind  than  theirs  was;  yet 
ought  it  to  be  no  less  real  and  effectual  in  us,  unto  its  proper  end. 

2.  As  unto  the  ajjpearance  of  the  divine  Majesty  here  declared, 
we  may  observe,  that  all  such  apparitions  were  still  suited  unto  tlie 
subject-matter,  or  what  was  to  be  declared  of  the  mind  of  God  in 
them.  So  he  appeared  unto  Abraham  in  the  shape  of  a  man,  Gen. 
xviii.  1,  2;  because  he  came  to  give  the  promise  of  the  blessing- 
Seed,  and  to  give  a  representation  of  the  future  incarnation.  In 
the  like  shape  he  appeared  unto  Jacob,  Gen.  xxxii.  24;  which  was 
also  a  representation  of  the  Son  of  God  as  incarnate,  blessing  the 
church.  Unto  Moses  he  appeared  as  a  Jive  in  a  bush  whicli  was 
not  consumed,  Exod.  iii.  2-6;  because  he  would  let  liim  know  that 
the  fire  of  affliction  in  the  church  should  not  consume  it,  because  of 
his  presence  in  it.  "  He  dwelt  in  the  bush."  Unto  Joshua  he  ap- 
peared as  an  armed  man,  with  his  sword  drawn  in  his  hand.  Josh. 
v.  13;  to  assure  him  of  victory  over  all  his  enemies.  But  here  he 
appears  encompassed  with  all  the  dread  and  terror  described;  and 
this  was  to  represent  the  holiness  and  severity  of  the  law,  with 
the  inevitable  and  dreadful  destruction  of  sinners  who  betake  not 
themselves  unto  the  promise  for  relief 

S.  These  appearances  of  God  were  the  glory  of  the  old  testament, 
the  great  fundamental  security  of  the  faith  of  believers,  the  most 
eminent  privilege  of  the  church.  Yet  were  they  all  but  types  and 
obscure  resemblances  of  that  which  was  granted  in  the  foundation 
of  the  gospel  church-state:  and  this  was,  that  "God  was  manifest 
in  the  flesh ;"  "  the  Word  was  made  flesh,  and  dwelt  among  us ;"  or 
the  incarnation  of  the  Son  of  God.  For  therein  "  the  fulness  of 
the  Godhead  dwelt  in  him  bodily,"  Col  ii.  9;  that  is,  really  and 
substantially,  whereof  all  other  appearances  were  but  shadows. 

4.  We  may  also  observe  some  things  in  general  concerning  this 
appear/iuce  of  the  divine  Majesty,  which  intimate  the  ^hvy  and 


VER.  18,  19.]  EPISTLE  TO  THE  HEBREWS.  311 

terror  of  it;  as,  (1.)  It  was  on  the  top  of  a  high  mountain,  not  in  a 
plain.  As  this  had  a  great  appearance  of  the  throne  of  majesty,  so, 
it  heing  above  the  people,  as  it  were  over  them,  it  was  meet  to  fill 
them  with  dread  and  fear.  They  looked  up,  and  saw  the  mountain 
above  them  full  of  fire  and  smoke;  the  whole  mount  quaking 
greatly,  thunders  and  terrible  voices  being  heard  in  the  air,  Exod. 
xix.  18,  XX.  18;  Deut.  iv,  11.  They  could  have  no  other  thoughts 
hereon,  but  that  it  was  a  fearful  thing  to  come  to  judgment  before 
this  holy  God.  And  one  view  of  that  terror  of  the  Lord's  holiness 
and  severity,  which  were  here  represented,  is  enough  to  make  the 
stoutest  sinner  to  quake  and  tremble.  (2.)  To  increase  the  rever- 
ence due  to  this  appearance,  the  people  were  commanded  their 
distance,  and  straitly  forhidden  an  approach  beyond  the  bounds  fixed 
unto  them.  (3.)  This  prohibition  was  confirmed  with  a  sanction, 
that  every  one  who  transgressed  it  siiould  be  stoned,  as  detestahle 
and  devoted  unto  utter  destruction.  These  things,  accompanied 
with  the  di-eadful  spectacles  here  mentioned  by  the  apostle,  did  all 
lead  to  ingenerate  an  avvful  fear  and  reverence  of  God,  in  his  giving 
of  the  law. 

This  was  the  way  whereby  those  under  the  old  testament  entered 
into  tlieir  church-state;  which  begot  in  them  a  spirit  of  bondage 
unto  fear,  during  its  continuance. 

That  expression,  "  They  came,"  included  in  this,  "  Ye  are  not 
come,"  compriseth  all  the  sacred  preparation  which,  by  God's  direc- 
tion, the  people  made  use  of  when  they  approached  unto  the 
mount;  concerning  which  the  reader  may  see  our  Exercitations  in 
the  first  volume  of  the  Exposition,  Exerc.  xix.  . 

There  are  two  things  in  the  remaining  words:  first.  What  the 
people  so  came  unto;  secondly.  What  effect  it  had  upon  them,  es- 
pecially as  unto  one  instance.  1.  The  things  that  they  came  unto, 
as  recorded  by  the  apostle,  are  seven:  (1.)  The  mount  that  miglit 
be  touched.  (2.)  The  fire  that  burned.  (3.)  Blackness.  (4.)  Dadv- 
ness.  (5.)  Tempest.  (6.)  The  sound  of  the  trumpet.  (7.)  The 
voice  of  words.  2.  The  event  was,  that  they  entreated  that  the 
words  might  be  spoken  to  them  no  more. 

First,  They  came  to,  1.  "  The  mount  that  might  be  touched." 
This  mount  was  Sinai,  in  the  wilderness  of  Horeb, 
which  was  in  the  deserts  of  Arabia.  So  saith  our  ,,  '^'^^'^'P"f^'-'V 
apostle,  "  mount  Sinai  in  Arabia,"  Gal.  iv.  25.  And 
the  apostle  mentions  this  in  the  first  place,  because  with  respect 
unto  this  mountain  all  the  laws  and  directions  of  the  people's  ap- 
proach unto  God  were  given,  Exod.  xix. 

Of  this  mount  it  is  said,  "  It  might  be  touched."  YriXa(pdu  is  "to 
feel,  to  touch,  to  handle,"  Luke  xxiv.  39 ,  1  John  i.  1 ;  and  it  is  some- 
times appLed  to  any  means  of  attempting  the  knowledge  of  what 


SI  2  .AN  EXPOSITION  OF  THE  [CHAP.  XII. 

we  inquire  after,  Acts  xvii.  27.  And  the  apostle  observes  this  con- 
cerning the  mountain,  that  "it  might  be  touched,"  felt,  or  handled, 
— that  it  was  a  sensible,  carnal  thing,  exposed  to  the  outward  senses, 
to  the  most  earthly  of  them,  namely,  feeling, — from  the  prohibition 
given,  that  none  should  touch  it:  for  unless  it  might  have  been 
touched  naturally,  none  could  have  been  morally  prohibited  to 
touch  it.  And  he  makes  this  observation  for  two  ends:  (1.)  To 
manifest  how  low  and  inferior  the  giving  of  the  law  was,  in  com- 
parison of  the  promulgation  of  the  gospel,  which  was  from  heaven ; 
as  we  shall  see  afterwards,  verse  25.  It  was  that  which  might  be 
touched  with  the  hands  of  men,  or  by  beasts  themselves.  (2.)  To 
intimate  the  bondage  and  fear  the  people  were  then  in,  who  might 
not  so  much  as  touch  the  mountain  where  were  the  signs  of  God's 
presence,  though  it  was  in  itself  a  thing  exposed  to  the  sense  of  all 
creatures. 

And  there  is  much  of  divine  wisdom,  that  manifests  itself  in  the 
choice  of  this  place  for  the  giving  of  the  law.  For,  (1.)  It  was  an 
absolute  solitude,  a  place  remote  from  the  habitation  and  converse 
of  men.  Here  the  peo])le  could  neither  see  nor  hear  any  thing  but 
God  and  themselves.  There  was  no  appearance  of  any  relief,  or 
place  of  retreat;  but  there  they  must  abide  the  will  of  God.  And 
this  teacheth  us,  that  when  God  deals  with  men  by  the  law,  he  will 
let  them  see  nothing  but  himself  and  their  own  consciences:  he 
takes  them  out  of  their  reliefs,  reserves,  and  retreats.  For  the  most 
part,  when  the  law  is  preached  unto  sinners,  they  have  innumerable 
diversions  and  reliefs  at  hand,  to  shield  themselves  from  its  terror  and 
efficacy.  The  promises  of  sin  itself  are  so,  and  so  are  the  promises 
of  future  amendment;  so  also  are  all  the  businesses  and  occasions 
of  life  which  they  betake  themselves  unto.  They  have  other  things 
to  do  than  to  attend  unto  the  voice  of  the  law ;  at  least  it  is  not  yet 
necessary  that  they  should  so  do.  But  when  God  will  bring  theni 
to  the  mount,  as  he  will  here  or  hereafter,  all  these  pretences  will 
vanish  and  disappear.  Not  one  of  them  shall  be  able  to  suggest 
the  least  relief  unto  a  poor  guilty  sinner.  His  conscience  shall  be 
kept  to  that  which  he  can  neither  abide  nor  avoid.  Unless  he  can 
make  the  great  j)lea  of  an  interest  in  the  blood  of  Christ,  he  is  gone 
for  ever.  And  God  gave  herein  a  type  and  representation  of  the 
great  judgment  at  the  last  day.  The  terror  of  it  consists  much  in 
this,  that  sinners  shall  be  able  to  see  nothing  but  God  and  the 
tokens  of  his  wrath.  Nor  doth  the  law  represent  any  thing  else  unto 
us.  (2.)  It  was  a  barren  and  fruitless  desert,  where  there  was 
neither  water  nor  food.  And,  answerably  thereunto,  the  law  in  a 
state  of  sin,  would  bring  forth  no  fruit,  nothing  acceptable  unto  God 
nor  useful  unto  the  souls  of  men.  For  there  was  nothing  on  Sinai 
hut  bushes  and  brambles;  whence  it  had  its  name.     These  made  an 


VER.  18,  19.]  EPISTLE  TO  THE  HEBREWS.  313 

appecarance  at  a  distance  of  some  fruitful n ess  in  the  place;  but  ulieu 
it  came  to  be  tried,  there  was  nothing  but  what  was  fit  for  the  fire. 
And  so  is  it  with  all  that  are  under  the  law.  They  may  seem  to 
perform  many  duties  of  obedience,  yea,  such  as  they  may  trust  unto, 
and  make  their  boast  of:  but  when  they  are  brought  unto  the  trial, 
they  are  no  other  but  such  as  God  speaks  of,  Isa.  xxvii.  4:  "  Who 
would  set  the  briers  and  thorns  against  me  in  battle?  I  would  go 
through  them,  I  would  burn  them  together."  Other  fruit  the  law 
will  not  bring  forth.  Nor  was  there  any  water  in  that  desert  of 
Horeb,  to  make  it  fruitful.  That  which  the  peo)>le  lived  on  was 
brought  out  of  the  rock;  and  "that  rock  was  Christ."  From  him 
alone  are  all  refreshments  to  them  that  are  under  the  law  (3.)  No 
place  in  the  habitable  world  hath  been  ever  since  more  desolate  and. 
forsaken ;  and  such  it  continueth  unto  this  day. 

And  tliereby  we  are  taught,  [1.]  Tliat  although  there  was  n,  neces- 
sity for  tlie  renovation  of  the  law  at  that  season,  to  give  bounds  unto 
sin,  yet  that  that  dispensation  should  not  be  continued,  but  be  left 
for  ever  as  it  is  under  the  gospel.  [2.]  That  tho.se  who  will  abide 
under  the  law,  shall  never  have  any  token  of  God's  presence  with 
them,  but  shall  be  left  to  desolation  and  horror.  God  dwells  no 
more  on  Sinai.  Those  who  abide  under  the  law,  shall  neither  have 
his  presence  nor  any  gracious  pledge  of  it.  And  all  those  things  are 
spoken,  to  stir  us  up  to  seek  for  an  interest  in  that  blessed  gospel- 
state  which  is  here  proposed  unto  us.  And  thus  much  we  have  seen 
already,  that  without  it  there  is  neither  relief  from  the  curse  of  the 
law,  nor  acceptable  fruit  of  obedience,  nor  pledge  of  divine  favour,  to 
be  obtained.  [3.]  It  manifehts  that  the  holiness  of  things  and  places 
is  confined  unto  their  use;  which  when  it  ceaseth,  they  become  com- 
mon. What  more  holy  place  than  Sinai,  during  the  presence  of 
God  on  it?  What  now  more  desolate,  forlorn,  and  despised?  For 
although  the  superstition  of  latter  ages  hath  built  a  house  or  monas- 
tery on  the  top  of  this  hill,  for  a  mere  superstitious  devotion,  yet 
God  in  his  providence  hath  sufficiently  manifested  his  regardlessness 
of  it,  and  the  casting  it  out  of  his  care.  And  he  denounceth  sen- 
tence herein  on  all  that  superstition  and  idolatry  which  are  in  tlie 
church  of  Rome,  in  their  veneration  of  relics,  and  pilgrimages  to 
places  of  a  supposed  holiness,  though  utterly  forsaken  of  all  pledges 
of  the  divine  presence. 

2.  The  second  thing  they  came  unto  was  "  the  fire  that  burned ;" 
for  so  I  rather  read  the  words,  than  "  the  mount  that 
burned  with  fire."  For  the  fire  was  of  itself  a  distinct  ,^"'  *;*"*'^ 
token  of  God's  presence,  and  a  distinct  means  of  filling 
the  people  with  dread  and  fear.  This  fire  is  mentioned,  Exod.  xix. 
18,  "  The  Lord  descended  on  the  mount  in  fire;"  and  Deut.  iv.  12, 
"  The  Lord  spake  out  of  the  midst  of  the  fire."     It  is  said,  uideed, 


31 4  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

tliat  "  the  mountain  burned  with  fire;"  that  is,  fire  burned  on  the 
mountain.  And  this  fire  had  a  double  appearance:  (1.)  That  which 
represented  the  descent  of  God  on  the  mount :  "  The  Lord  de- 
scended in  fire."  The  people  saw  the  token  of  God's  presence  in  the 
descent  of  fire  on  the  mount.  (2.)  Of  the  continuance  of  his  pre- 
sence there,  for  it  continued  burning  all  the  while  God  spake:  "  He 
spake  out  of  the  fire."  And  it  was  a  flaming  fire,  which  raised  a 
smoke,  hke  the  smoke  of  a  furnace,  Exod.  xix.  18;  which  our  apostle 
seems  to  express  by  "  blackness,"  in  the  next  word.  Yea,  this  fire 
flamed,  and  "burned  unto  the  midst  of  heaven,"  Deut.  iv.  11,  This 
fire  was  an  emblem  of  the  presence  of  God;  and  of  all  the  appear- 
ances on  the  mount,  it  was  of  the  greatest  terror  unto  the  people. 
And  therefore,  in  their  request  to  be  freed  fronn  the  dread  of  the 
presence  of  God,  they  three  times  mention  this  fire  as  the  cause  of 
their  fear,  Deut.  v.  24—26.  And  God  is  often  in  the  Scripture  re- 
presented by  fire,  Deut.  iv.  24;  Isa.  xxx.  33,  xxxiii.  14.  And  his 
severity  in  the  execution  of  his  judgments  is  so  called,  Isa.  Ixvi.  15; 
Amos  vii.  4;  Ezek.  i.  4.  And  although  here  the  light,  purity,  and 
holiness  of  the  nature  of  God,  may  also  be  represented  by  it,  yet  we 
shall  confine  it  unto  the  interpretation  given  of  it  in  the  Scripture 
itself.  And  first,  as  unto  God  himself,  it  signified  \\\%  jealousy.  So 
Moses  expounds  it,  Deut.  iv.  24,  for  he  closeth  his  discourse  hereof 
with  these  words,  "  For  the  Lord  thy  God  is  a  consuming  fire,  even 
a  jealous  God."  And  the  jealousy  of  God  is  his  holy  severity  against 
sin,  not  to  leave  it  unpunished.  And  with  respect  unto  the  law 
■which  he  then  gave, — "From  his  right  hand  went  a  fiery  law  for 
them,"  Deut.  xxxiii.  2, — it  signified  its  inexorable  severity  and 
efficacy  to  destroy  its  transgressors.  And  we  may  add  hereunto,  that 
it  declared  the  terror  of  his  majesty,  as  the  great  legislator.  Hence  iu 
the  Scripture  he  is  often  said  to  be  accompanied  with  fire.  See  Ps. 
xviii.  9-12.  Ps.  1.  3,  "A  fire  shall  devour  before  him."  Ps.  xcvii. 
3,  "  A  fire  goeth  before  him."  Dan.  vii.  10,  "A  fiery  stream  issued 
and  came  forth  from  before  him."  For  there  is  notliing  more  apt  to 
fill  the  hearts  of  men  with  a  majestic  awe  than  a  fire  absolutely  pre- 
valent above  the  power  of  all  creatures. 

This  is  the  first  thing  which  the  people  beheld  when  they  came 
to  the  mount.  And  when  men  under  the  law  have  to  deal  with  God, 
their  first  apprehensions  of  him  are  liis  holiness  and  severity  against 
sinners,  with  his  anger  and  displeasure  against  sin.  There  the  law 
leaves  them;  and  thence  they  must  be  consumed,  without  relief  by 
Jesus  Christ.  These  things  are  hid  from  sinners,  until  they  are 
brought  to  the  law,  or  the  law  to  them.  Tliey  have  no  views,  no 
notices  of  them  in  a  due  manner.  Hence,  until  the  law  comes,  they 
are  alive;  that  is,  at  peace  and  in  security,  well  satisfied  with  their 
own  ourditiun.     They  see  not,  they  think  not  of  the  fire,  that  is 


VER.  18,  19.]  EPISTLE  TO  THE  HEBREWS.  SI  5 

ready  to  consume  them;  j-ea,  for  the  most  part  they  have  quite  other 
notions  of  God,  Ps.  ].  21,  or  none  at  all.  But  this  is  the  second 
work  of  the  law  :  when  it  hath  by  its  convictions  brought  the  sinner 
into  a  condition  of  a  sense  of  guilt  which  he  cannot  avoid, — nor  will 
any  thing  tender  him  relief,  which  way  soever  lie  looks,  for  he  is  in 
a  desert, — it  represents  unto  him  the  holiness  and  severity  of  God, 
with  his  indignation  and  wrath  against  sin;  which  have  a  resem- 
blance of  a  consuming  fire.  This  fills  his  heart  with  dreail  and 
terror,  and  m;ikes  him  see  his  miserable,  undone  condition.  lufinite 
holiness,  inexorable  justice,  and  fiery  indignation,  are  all  in  this  re- 
presentation of  God.  Hence  the  cry  of  those  who  find  not  the  way 
of  relief  will  one  day  be,  '  Who  among  us  shall  dwell  with  that  de- 
vouring fire?  Who  shall  inhabit  with  those  everlasting  Lurnings?' 

This  is  the  way  and  progress  of  the  work  of  the  law  on  the  con- 
sciences of  sinners:  First,  when  they  are  brought  unto  it,  "  it  stops 
their  moutlis,"  makes  them  "  guilty  before  God,"  or  subject  to  his 
judgment,  Rom.  iii.  19;  it  "shuts  them  all  up  in  unbelief,"  chap. 
xi.  32;  it  "  concludes,"  or  shuts  them  up,  "  under  sin,"  Gal.  iii.  22, — 
gives  them  to  see  their  lost  condition,  without  help,  without  relief. 
They  are  in  a  wilderness,  where  is  none  but  God  and  themselves. 
And,  secondly,  in  this  condition  they  see  the  fire:  God  is  repre- 
sented unto  them  therein  in  his  jealousy  and  severity  against  sin; 
which  fills  their  hearts  with  dread  and  terror.  O  this  fire  will  con- 
sume tliem!  If  they  continue  to  hear  the  voice  out  of  the  fire,  they 
shall  die!  Somewhat  hereof,  in  some  degree,  is  found  in  all  on  wliom 
the  law  hath  its  proper  and  effectual  work,  in  order  unto  the  bring- 
ing of  them  unto  Christ,  the  deliverer.  And  all  others  shall  find  it 
in  the  highest  degree,  when  it  will  be  too  late  to  tliiuk  of  a  remedy. 

3.  Unto  "fire"  the  apostle  adds  "blackness,"  as  we  render  the 
word;  whereto  follow  "  darkness  and  tempest."  Be- 
fore we  speak  unto  the  words  and  things  signified  in 
particular,  we  must  consider  the  consistency  of  the  things  that  are 
spoken.  For,  wiiereas  fire  is  light  in  itself,  and  aivetii  light,  how  is 
it  said  that  together  with  it  there  was  blackness  and  darkness? 
Some  distinguish  the  times,  and  say  there  was  an  appearance  of  fire 
at  first,  and  afterwards  of  blackness  and  darkness.  But  this  is 
directly  contrary  to  the  text,  which  frequently  assigns  the  continuance 
of  the  fire  unto  the  end  of  God's  speaking  unto  the  people.  Others 
would  have  respect  to  be  had  unto  several  distinct  parts  of  the  moun- 
tain; so  as  that  the  fire  appeared  in  one  part,  and  the  darkness  in 
another.  But  it  is  evident,  in  the  descri{)tion  given  by  Moses,  that 
they  were  mingled  all  together.  For  he  affirms  sometimes,  that  Gud 
spake  in  and  out  of  the  fire;  sometimes  out  of  the  tliick  darkness, 
Dent.  V.  22-24.  "The  LouD  spake  unto  all  your  assemltly  in  the  mount 
out  of  the  midst  of  the  fire,  of  the  cloud,  and  of  the  thick  dai  k.ieb.^ 


316  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

verse  22.  "  The  voice  out  of  the  mulst  of  the  thick  darkness,"  verse 
23.  "  The  voice  out  of  the  midst  of  the  fire,"  verse  24.  And  the 
same  is  full}'  expressed,  chap.  iv.  11,  12.  So  that  it  is  evident  there 
was  a  mixture  of  them  all  together;  and  so  it  is  described  by  David, 
Ps.  xviii.  8-13.  And  nothing  can  be  conceived  of  greater  dread  and 
terror,  than  such  a  mixture  of  fire,  and  darkness,  and  tempest,  which 
left  nothing  of  light  unto  the  fire  but  its  dread  and  terror.  For  by 
reason  of  this  blackness  and  darkness,  the  people  had  no  useful  light 
by  the  fire.     This  filled  them  with  confusion  and  perplexity. 

Tlie  word  yvo^os,  here  used  by  the  apostle,  is  intended  by  some 
*' turbo;"  Syr.,  ^?^"''?,  "  tenebrse,"  "  darkness ;"  but  that  is  axorog, 
the  word  following.  "  Turbo"  is  a  "  storm  or  tempest."  The  apostle 
by  these  words  expressetli  those  of  Moses,  ^'^"}VX  \}^  ^r"'^>  T)t*ut.  iv. 
11,  which  we  render,  "darkness,  clouds,  and  thick  darkness;"  the 
LXX.  using  the  same  words  with  the  apostle,  but  not  in  the  same 
order.  Tvofog,  saith  Eustathius,  is  from  ni fog;  vC<pog,  "a  cloud,"  in 
the  ^olic  dialect.  Wherefore  the  apostle  in  this  word  might  have 
respect  unto  that  blackness  which  was  caused  by  the  thick  cloud 
wherein  God  descended,  Exod.  xix.  9,  "  Lo,  I  come  unto  thee  in  a 
thick  cloud;"  whicii  cloud  abode  upon  the  mount,  verse  16,  the 
blackness  of  it  being  not  taken  away  by  the  fire  that  was  in  it,  every 
part  of  the  appearance  reserving  its  own  terror.  Or  he  might  have 
respect  unto  the  smoke  caused  by  the  fire,  which  was  "  as  the  smoke 
of  a  furnace,"  verse  18;  for  he  doth  not  mention  it  in  particular. 
But  the  Syriac  and  Arabic,  with  other  translations,  put  the  words 
in  construction,  and  render  them,  "  the  blackness"  or  obscurity  "of 
the  cloud;"  whicli  probably  is  intended  in  this  word  and  that  fol- 
lowing. 

But  this  yMofog,  "  blackness"  or  obscurity,  had  evidently  three 
things  in  it:  (1.)  As  it  was  mixed  with  fire,  it  increased  the  dread 
of  the  apjiearance.  (2.)  It  hindered  the  people  from  clear  views  of 
the  glory  of  God  in  this  dispensation.  With  respect  hereunto  it  is 
often  said  that  'clouds  and  darkness  are  round  about  him,"  Ps. 
xcvii.  2.  (3.)  It  declared  the  dread  of  the  sentence  of  the  law,  in  fire 
and  utter  darkness. 

And  this  is  a  tiiird  thing  in  the  progress  of  tire  work  of  the  law 
on  the  consciences  of  sinners:  When  they  are  shut  up  under  guilt, 
and  begin  to  be  terrified  with  the  representation  of  God's  severity 
ag;iinst  sin,  they  cannot  but  look  to  see  if  there  be  any  thing  in  the 
manifestation  of  God  and  his  will  by  the  law  that  will  yield  them 
relief.  But  here  t,hey  find  all  things  covered  with  blackness,  or  ob- 
scurity. The  glory  of  God,  in  his  design  in  bringing  them  unto 
the  law,  or  the  law  to  them,  is  hid  and  covered  under  the  veil  of 
this  blackness.  The  design  of  God  herein  is  not  death,  though  the 
law  in  itself  be  "  the  ministration  of  death;"  but  he  deals  thus  with 


VER.  18,  19.]  EPISTLE  TO  THE  HEBREWS.  31 7 

th?m  to  drive  them  to  Christ,  to  constrain  them  to  flee  for  refuge 
unto  him.  But  this  design,  as  unto  the  law,  is  covered  with  black- 
ness; the  sinner  can  see  nothing  of  it,  and  so  knows  not  how  to 
order  liis  speech  t.owards  God  by  reason  of  darkness,  Job  xxxvii.  19. 
It  is  the  gospel  alone  that  reveals  this  design  of  God  in  the  law. 
But  instead  hereof,  this  blackness  insinuates  into  the  mind  a  dread 
of  worse  things  than  yet  it  can  discern.  When  men  see  blackness 
in  a  cloud,  they  are  apt  to  expect  that  thunder  will  break  out  of  it 
every  moment.  So  is  it  with  sinners;  finding  all  things  covered 
with  blackness,  in  the  view  they  would  take  of  God  by  the  law,  it 
increaseth  their  dread,  and  lets  them  into  the  things  that  follow. 
Wherefore, — 

06s.  I.  A  view  of  God  as  a  judge,  represented  in  fire  and  black- 
ness, will  fill  the  souls  of  convinced  sinners  with  dread  and  terror. 
— How  secure  soever  they  may  he  at  present,  wlien  Goil  calls  them 
forth  unto  the  mount  their  hearts  cannot  endure,  nor  can  their 
hands  be  strong. 

4,  Unto  this  " blackness"  the  apostle  adds  "darkness,"  Black- 
ness is  a  property  of  a  thing  in  itself;  darkness  is  its 

effect  towards  others.  This  blackness  wassucn  as  withal 
caused  darkness,  with  respect  unto  them  unto  whom  it  was  pre- 
sented. So  we  may  distinguish  between  the  blackness  and  dark- 
ness of  a  thunder  cloud.  It  is  black  in  itself,  and  causeth  darkness 
unto  us.  But  tliis  darkness  is  mentioned  distinctly,  as  a  part  of  the 
appearance:  Exod.  xx.  21,  "Moses  drew  near  unto  the  thick  darkness 
where  God  was;"  and  Deut.  iv.  11,  ''Darkness,  clouds,  and  thick 
darkness."  What  this  darkness  was,  we  cannot  well  apprehend. 
But  this  it  teacheth  us,  that  notwithstanding  the  revelation  that 
God  made  of  himself  in  this  dispensation  of  the  law,  he  was,  as 
unto  his  glory  in  the  purposes  of  his  grace  and  mercy,  in  thick  dark- 
ness unto  the  people;  they  could  not  see  him  nor  discern  him. 
Sinners  can  see  nothing  thereof,  in  or  by  the  law.  How  this  dark- 
ness was  removed  by  the  ministry  of  Christ  and  the  gospel,  how 
this  cloud  of  darkness  was  scattered,  and  the  face  of  God  as  a  father, 
as  a  reconciled  God,  uncovered,  revealed,  and  made  known,  is  the 
subject  of  the  writings  of  the  New  Testament,  Hence  the  execu- 
tion of  the  law  is  called  '*  blackness  of  darkness,"  Jude  13, 

5.  Hereunto  the  apostle  adds,  "  and  tempest."  And  in  this  word 
he   compriseth  the   thundering,   lightning,   and   earth- 

quake,  that  were  then  on  and  in  the  mount,  Exod.  xix. 

16,  18,  XX.  1 8,     These  increased  the  teiror  of  the  darkness,  and  made 

it  ''Pl^.,  "  a-  thick  darkness,"  as  it  is  in  Moses. 

As  it  was  li'ithont  in  the  giving  of  the  law,  so  it  is  within  in  the 
work  of  the  law;  it  fills  the  minds  of  men  with  a  storm,  acconiioanied 
with  darkness  and  perplexity.     This  is  the  issue  that  the  law  brings 


31 S  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

things  unto  in  tlie  minds  and  consciences  of  sinners.  Its  work  ends 
in  darkness  and  tempest.  It  hath  these  two  effects:  First,  it  brings 
the  soul  into  darkness,  that  it  knows  not  what  to  do,  nor  how  to 
take  one  step  towards  its  own  reUef.  It  can  see  no  hght,  either  for 
its  direction  or  consolation.  And  hereon  it  either  tires  and  wearies 
itself  with  vain  endeavours  for  relief  by  its  own  works  and  duties, 
or  else  sinks  into  heartless  despondencies  and  complaints;  as  is  the 
manner  of  men  in  darkness.  And  secondly,  it  raiseth  a  tempest  in 
the  mind,  of  disquieting,  perplexing  thoughts;  ofttimes  accompanied 
with  dread  and  terror.  In  tliis  state  the  law  leaves  poor  sinners; 
it  will  not  accompany  them  one  step  towards  deliverance;  it  will 
neither  reveal  nor  encourage  them  to  look  after  any  relief.  Yea, 
it  declares  that  here  the  sinner  must  die  and  perish,  for  any  thing 
that  the  law  knows  or  can  do.  This,  therefore,  is  the  place  and 
season  wherein  Christ  interposeth,  and  cries  unto  sinners,  "  Behold 
me!  behold  me  \" 

Now,  though  all  these  things  tend  unto  death,  yet  God  was,  and 
God  is,  exceedingly  glorious  in  them.  Yea,  this  administration 
of  them  was  so,  "The  ministration  of  death"  and  condemnation 
"  was  glorious;"'  though  "  it  had  no  glory  in  this  respect,  by  reason  of 
the  glory  that  excelleth,"  namely,  in  the  dispensation  of  the  gospel, 
2  Cor.  iii.  7,  10,  11.  Howbeit  in  itself  it  did,  and  it  doth,  mani- 
fest the  glory  of  the  holiness,  justice,  and  severity  of  God;  wherein 
he  will  be  glorified,  and  that  unto  eternity. 

These  things,  with  all  their  dreadful  effects,  the  apostle  minds  the 
Hebrews  of  their  deliverance  from  by  Jesus  Christ  and  his  gospel, 
to  oblige  them  unto  constancy  and  perseverance  in  the  profession  of 
the  faith ;  which  we  shall  speak  somewhat  unto  afterwards. 

Ver.  19. — fy.  They  came  to  "the  sound  of  the  trumpet."    This  is 

called  "1?"^  ''^P,  "the  voice  of  the  trumpet,"  Exod.  xix. 

K«)  <r«'Ar;y-    j^   jy    ai^j  ^vas  of  great  use  in  that  solemnity.     It  is 

well  rendered  by  the  apostle,  "  the  sound  of  a  trumpet;" 

for  it  was  not  a  real  trumpet,  but  the  sound  of  a  trumpet,  formed 

in  the  air  by  the  ministry  of  angels,  unto  a  degree  of  terror.     So  it 

"  waxed  louder  and  louder,"  to  signify  the  nearer  approach  of  God. 

This  sound  of  the  trumpet,  or  an  allusion  unto  it,  is  of  great  use 
in  sacred  things.  Here  it  was  used  in  the  promulgation  of  the  law. 
And  there  was  under  the  law  "  a  memorial  of  blowing  of  trumpets," 
on  the  first  day  of  the  seventh  month,  to  call  the  people  uuto  the 
solemn  day  of  expiation,  Lev.  xxiii.  24;  which  was  a  ty[ie  of  preach- 
ing the  gospel,  and  a  declaration  of  the  remission  of  sins  by  the 
atonement  made  in  tlie  sacrifice  of  Christ.  But  the  principal  so- 
lemnity hereof  was  in  the  proclamation  of  the  jubilee,  every  fiftieth 
year.  Lev.  xxv.  7-9,  when  liberty  was  proclaimed  throughout  all 
the  laud,  to  all  the  inhabitants  thereof,  verse  10;  which  was  fulfilled 


VER  18,  19.]  EPISTLE  TO  THE  HEBREWS.  S1& 

in  the  ministry  of  Christ,  Isa.  Ixi.  1,  2.  Whence  the  people  were 
blessed  that  heard  that  joyful  sound,  Ps.  Ixxxix.  15,  So  it  is  fre- 
quently applied  unto  the  promulgation  of  the  gospel.  It  is  also  used 
as  an  indication  of  the  entrance  of  divine  judgments  on  the  world, 
Rev.  viii.  6.  And  lastly,  it  is  used  as  the  means  of  sunmioiiing  all 
flesh  to  judgment  at  the  last  day,  ]  Cor.  xv.  52;  1  Thess.  iv.  16. 

Here  it  had  a  treble  use,  and  a  double  typical  signification  : 
(1.)  It  was  to  intimate  the  approach  of  God,  to  prepare  the  hearts 
of  men  with  a  due  reverence  of  him.  (2.)  It  was  to  summon  the 
people  to  an  appearance  before  him,  as  their  lawgiver  and  judge; 
for  on  the  sound  of  the  trumpet,  "Moses  brought  forth  the  people  to 
meet  with  God ;  and  they  stood  at  the  nether  part  of  tlie  moimt,'' 
Exod.  xix.  17.  (8.)  It  was  the  outward  sign  of  the  promulgation  of 
the  law,  with  the  sanction  of  it;  for  immediately  upon  the  sound  of 
the  trumpet  God  spake  unto  them.  And  as  unto  its  tj'pical  significa- 
tion, it  was,  (1.)  A  pledge  of  the  future  judgment,  when  all  flesh 
shall  be  summoned  before  the  judgment-seat  of  Christ,  to  answer 
the  terms  of  the  law.  And,  (2.)  As  it  was  changed  in  the  following 
institution  of  the  feast  of  expiation,  and  in  the  year  of  jubilee,  it 
was,  as  was  observed,  a  type  of  the  promulgation  of  the  gospel  in 
the  ministry  of  Christ  himself     And, — 

Ohs.  11.  When  God  calls  sinners  to  answer  the  law,  there  is  no 
avoiding  of  an  appearance;  the  terrible  summons  and  citation  will 
draw  them  out,  whether  they  will  or  no. — In  some  the  word  is 
made  effectual  in  this  life,  to  bring  them  into  the  presence  of  God 
with  fear  and  trembling;  but  here  the  whole  matter  is  capable  of  a 
just  composure  in  the  blood  of  Christ,  unto  the  glory  of  God  and 
eternal  salvation  of  the  sinner.  But  those  that  here  escape  must 
answer  for  the  whole,  when  the  final  summons  shall  be  g.iven  them 
by  the  trumpet  at  the  last  day. 

Obs.  III.  It  is  a  blessed  change,  to  be  removed  from  the  sum- 
mons of  the  law  to  answer  for  the  guilt  of  sin,  unto  the  invitation 
of  the  gospel  to  come  and  accept  of  mercy  and  pardon. — He  that 
shall  compare  this  terrible  citation  of  sinners  before  tiie  throne  of 
God,  to  receive  and  answer  the  law,  with  those  sweet,  gracious, 
heavenly  invitations,  with  proclamations  of  grace  and  mercy,  given 
by  Christ  in  the  gospel.  Matt.  xi.  28-o(),  may  apprehend  the  dif- 
ference of  the  two  states  here  insisted  on  by  the  apostle. 

And  thus  are  things  stated  in  the  consciences  of  sinners,  with 
respiict  unto  the  different  sounds  of  the  trumpet:  The  summons  of 
the  law  fills  them  with  dread  and  terror.  Appear  they  must  before 
God,  there  is  no  avoidance  ;  but  stand  before  him  they  cannot. 
They  are  like  Adam,  when  he  could  no  longer  hide  himself,  but 
must  appear  and  answer  for  his  transgression.  They  have  no  refuge 
to  betivke  themselves  unto.     The  law  condemns  themj  they  con- 

VOL.   XVI.— 21 


320  AN  EXPOSITION  OF  TUE  [CHAP.  XII. 

demn  themselves ;  and  God  is  represented  as  a  judge  full  of  severity. 
la  tliis  state,  when  mercy  is  designed  for  them,  they  begin  to  hear 
the  voice  of  the  trumpet  for  the  promulgation  of  tlie  gos[)el,  and  of 
grace  and  mercy  by  Jesus  Christ.  This  "  proclaims  lil)erty  to  the 
captives,  and  the  opening  of  the  prison  to  them  that  are  bound/' 
Isa.  Ixi.  1 ;  that  is,  to  such  poor  condemned  creatures  as  they  are. 
At  first  they  are  not  able  to  believe  it,  it  is  so  contrary  to  the 
summons  which  was  given  them  by  the  law;  but  when  it  is  made 
manifest  unto  them  that  the  charge  of  the  law  is  answered,  and 
thereon  mercy  and  peace  are  freely  tendered  unto  them,  it  is  as  life 
from  the  dead,  Hab.  ii.  1-4. 

Under  this  dreadful  summons  of  the  law  the  gospel  finds  us; 
which  exceedingly  exalts  the  glory  of  the  grace  of  God  and  of  the 
blood  of  Christ,  in  the  consciences  of  believers,  as  the  apostle 
declares  at  large,  Rom.  iii.  19-26. 

7.  Hereunto  is  added,  "  the  voice  of  words."  It  is  said  that 
"  God  spake  by  a  voice,"  Exod.  xix.  19;  that  is,  an  arti- 

Ka<  ^mv^  pn-  (.^][^^^  voice,  in  the  lanjiuar^e  of  the  people,  that  mi^ht 
be  understood  by  all.  Hence  he  is  said  to  speak  with 
the  people,  chap.  xx.  19.  "  The  LoRD  spake  unto  them  out  of  the 
midst  of  the  fire,"  and  "  they  heard  the  voice,"  Deut  iv.  12,  v.  23. 
Now,  the  words  that  were  uttered  with  this  voice  were  "  the  ten 
words,"  or  "  ten  commandments,"  written  afterwards  in  the  two 
tables  of  stone,  and  no  more.  This  the  people  all  of  them  heard  of 
the  voice  of  God,  and  this  only:  Deut.  v.  22,  "These  words  the 
Lord  spake  unto  all  your  assembly"  (speaking  of  the  ten  com- 
mandments) "  in  the  mount  out  of  the  midst  of  the  fire,  of  the 
cloud,  and  of  the  thick  darkness,  with  a  great  voice,  and  he  added 
no  more:  and  he  wrote  them  in  two  tables  of  stone,  and  delivered 
them  unto  me;" — that  is,  afterwards. 

Wherefore,  from  the  midst  of  the  dreadful  appearance  of  fire, 
clouds,  and  darkness,  all  other  noises  of  thunder  ami  the  trumpet 
ceasing,  God  caused  a  voice,  speaking  the  words  of  the  ten  com- 
mandments articulately  in  their  own  language,  to  be  heard  by  the 
whole  congregation,  men,  women,  and  children,  in  the  station 
wherein  they  were  placed  at  the  foot  of  the  mount.  And  this 
voice  was  so  great  and  terrible  as  that  the  people  were  not  able  to 
bear  it;  for  although  it  is  evident  that  they  were  terrified  with  the 
dreadful  appearances  on  the  mount,  yet  was  it  this  speaking  of  God 
himself  that  utterly  overwhelmed  them. 

This  law,  for  the  substance  of  it,  was  written  in  the  hearts  of 
mankind  by  God  himself  in  their  original  creation;  but  Ijeing  much 
defaced,  as  to  the  efficacious  notions  of  it  by  the  entrance  of  sin 
and  the  corruption  of  our  nature,  and  greatly  affronted  as  unto  the 
relics  of  it  in  the  common  practice  of  the  world,  God  gave  it  in  the 


VER.  18,  19.]  EPISTLE  TO  THE  HEBREWS.  521 

church  tliis  becoming  renovation  with  terror  and  maje?;ty.  And 
this  he  did,  not  only  to  renew  it  as  a  guide  unto  all  righteousness 
and  holiness,  as  the  only  rule  and  measure  of  obedience  unto  him- 
self and  of  right  and  equity  amongst  men,  and  to  give  check,  by 
its  commands  and  sanction,  unto  sin;  but  principally  to  declare  in 
the  church  the  eternal  establishment  of  it,  that  no  change  or  altera- 
tion should  be  made  in  its  commands  or  penalties, , but  that  all  must 
be  fulfilled  to  the  uttermost,  or  sinners  would  have  no  acceptance 
■with  God:  for  it  being  the  original  rule  of  obedience  between  him 
and  mankind,  and  failing  of  its  end  through  the  entrance  of  sin,  he 
would  never  have  revived  and  proclaimed  it,  in  this  solemn,  glorious 
manner,  if  it  had  been  capable  of  any  abrogation  or  alteration  at 
any  time.  Therefore  these  words  he  spake  himself  immediately 
unto  the  people,  and  these  only.  His  will  concerning  altemble 
institutions,  he  communicated  by  revelation  unto  Moses  only.  Hovv 
this  law  is  established  and  fulfilled,  is  declared  in  the  gospel.  See 
Rom.  X.  1-4. 

The  unchangeable  nature  and  sanction  of  this  law,  as  unto  its 
rewards  and  punishments,  were  eternally  secured  in  the  hearts  and 
consciences  of  mankind;  for  it  was  so  inlaid  with  the  principles  of 
our  nature,  so  ingrafted  on  all  the  faculties  of  our  souls,  that  no 
flesh  is  able  utterly  to  subduct  itself  from  under  its  power.  Though 
sinners  find  it  contrary  unto  them  in  all  their  desires  and  designs, 
and  that  which  continually  threatens  their  ruin,  yet  are-  they  not 
able  to  cast  off  the  yoke  of  it;  as  the  apostle  declares,  Rom.  ii.  14, 15. 
But  there  are  many  additional  evidences  given  hereunto,  in  this 
solemn  renovation  of  it.  For,  (1.)  It  was  for  the  promulgation  of 
this  law  alone  that  there  was  all  that  dreadful  preparatioji  for  the 
presence  of  God  on  mount  Sinai.  (2.)  These  were  the  first  words 
that  God  spake  unto  the  people;  yea,  (3.)  The  only  words  he  spake. 
(4.)  He  spake  them  with  a  voice  great  and  terrible;  and,  (.5.)  Wrote 
them  with  his  oivn  finger  on  tables  of  stone.  By  all  these  ways  did 
God  confirm  this  law,  and  sufficiently  manifest  that  it  was  liable 
neither  to  abrogation  nor  dissolution,  but  was  to  be  answered  and 
fulfilled  to  tlie  utmost.     And, — 

Obs.  IV.  Let  no  man  ever  think  or  hope  to  appear  before  God 
with  confidence  or  peace,  imless  he  have  an  answer  in  readine.ss 
unto  all  the  words  of  this  law,  all  that  it  requires  of  us.  And  they 
who  suppose  they  have  any  other  answer,  as  their  own  works,  merits, 
suffrages,  and  supererogations  of  others,  masses,  indulgences,  and 
the  like,  any  thing  but  the  substitution  of  the  Surety  of  the  cove- 
nant in  our  stead,  with  an  interest  by  faith  in  his  mediation,  blood, 
and  sacrifice,  will  be  eternally  deceived. 

Secondlt,  The  last  thing  in  this  verse  is  the  event  of  this  sight 
and  hearing  on  the  part  of  the  people.     There  was  a  voice  of  words; 


S22  AN  EXPOSITION  OF  THE  [CIIAP.  XII. 

whpreon  it  is  said,  "  They  that  heard  the  voice  entreated  that  the 
•word  should  not  be  spoken  to  them  any  more."  The  story  hereof 
is  recorded,  Exod.  xx.  1.');  Deut.  v.  23-25. 

1.  Those  spoken  of  are  those  that  then  heard  that  voice, — tliat 

is,  the  whole  assembly  or  congregation;  of  all  which, 
'  """"^"""^  *■    those  that  were  above  the  age  of  twenty  years,  and  so 
able  to  understand  the  matter  and  personally  engage  in  the  cove- 
nant, except  two  persons,  died  in  the  wilderness  under  the  displeasure 
of  God.     So  that,—  < 

Obs.  V.  No  outward  privilege,  such  as  this  was,  to  hear  the  voice 
of  God,  is  sufficient  of  itself  to  preserve  men  from  such  sins  and  re- 
bellions as  shall  render  them  obnoxious  unto  divine  displeasure. — 
For  notwithstanding  all  the  things  that  they  had  seen,  all  those 
signs  and  great  miracles,  "  the  Lord  had  not  given  them  an  heart 
to  perceive,  nor  eyes  to  see,  nor  ears  to  hear,"  Deut  xxix.  2-4.  In 
hearing  they  heard  not,  in  seeing  they  perceived  not;  and  did 
therefore  "  alway  err  in  their  heart,"  not  knowing  the  ways  of  God, 
Heb.  iii.  10.  For  unto  a  right  improvement  of  such  outward  privi- 
leges it  is  moreover  required  that  God  should  "  circumcise  our 
hearts,  to  love  the  Lord  our  God  with  all  our  heart,  and  all  our 
soul,"  Deut.  XXX.  6,  by  the  administration  of  efficacious  grace. 

2.  "  They  entreated  that  the  word  should  not  be  spoken  unto 
them  any  more;"  or  that  the  speech,  namely,  of  God,  should  not 
be  continued  unto  them  immediately.     The  word  here  rendered  by 

"  entreated,"  we  express  by  *'  refusing,"  verse  25.  And 
ct)T.!<r«.Te.  .^  ^j^  other  places  it  signifies  to  excuse  one's  self  from 
doing  any  thing,  Luke  xiv.  18;  "  to  refuse,"  Acts  xxv.  11 ;  "to  de- 
cline, avoid  and  turn  from,"  1  Tim.  iv.  7,  v.  11,  2  Tim.  ii.  23,  Tit. 
iii.  10.  Wherefore  such  an  entreaty  is  intended  as  included  a  de- 
clension and  aversation  of  mind  from  what  they  spake  about.  They 
deprecated  the  hearing  of  the  word  in  that  manner  any  more. 
And  they  did  this,  no  doubt,  by  their  officers  and  elders.  For 
both  themselves  being  terrified,  and  observing  the  dread  of  the 
■whole  congregation,  they  made  request  for  themselves  and  the  rest 
unto  Moses.  And  because  they  did  it  with  a  good  intention,  out 
of  a  reverence  of  the  majesty  of  God,  without  any  design  of  declining 
obedience,  it  was  accepted  and  approved  of  by  God,  Deut.  v.  28,  29. 
"  They  entreated  that  the  word  might  not  be  added  to  them.' 
ACyo;  is  both  the  speech  and  the  thing  spoken.  And  although  they 
•  could  not  bear  the  latter  either,  as  we  shall  see  on  the  next  verse, 
yet  it  is  the  former,  the  speech  itself,  or  the  immediate  speaking  o> 
God  himself  unto  them,  which  they  did  deprecate.  So  tliey  express 
themselves,  "  If  we  hear  the  voice  of  the  Lord  our  God  any  more, 
then  we  shall  die,"  Deut.  v.  25.  This  voice,  this  word,  this  speech, 
proceeding  immediately  from  God,  out  of  the  fire  and  darkness,  was 


VER.  20,  21.]  EPISTLE  TO  TKE  HEBREWS.  S23 

that  which  heightened  their  fear  and  dread  to  the  utmost.  And 
we  may  see, — 

Obs.  VI.  Then  is  the  sinner  utterly  overwhehned,  when  he  hath  a 
sense  of  the  voice  of  God  himself  in  the  law. — When  he  finds  God 
himself  speaking  in  and  unto  his  conscience,  he  can  no  longer  bear  it. 

Obs.  VII.  That  the  speaking  of  the  law  doth  immediately  dis- 
cover the  invincible  necessity  of  a  mediator  between  God  and  sin- 
ners.— The  people  quickly  found  that  there  was  no  dealing  with 
God  for  them  in  their  own  persons,  and  therefore  desired  that  there 
might  be  one  to  mediate  between  God  and  them.     And, — 

Obs.  VIII.  If  the  jjivincT  of  the  law  was  so  full  of  terror  that  the 
people  could  not  bear  it,  but  apprehended  that  they  must  die,  if 
God  continued  to  speak  it  to  them;  what  will  be  the  execution  of 
its  curse  in  a  way  of  vengeance  at  the  last  day! 

y"er.  20,  21. — (oJx  'i:pspov  yap  rh  diocffTiXX6,a,svov  Kuv  '^ripiov  ^lyr) 
rov  opovg,  XidoZoXridrintrai,  tj  BoXtdi  xaTaro^svdfjdirai.  Ka/,  o'-jtu  (poQipbv 
^v  ro  (panra^fi/iLHiov,  Mu'Cerig  iJ'Trsv,  "ExipoQog  ilfMi  xai  UrpojULog.) 

OiiK  i(pipov.  Vultr.,  "non  portabant;"  ''they  did  not  bear."  "Non  ferebant," 
Bez.  Syr.,  ^""^^^l  '^'v.  V^f'r^  ''^h  ^^,"for  they  were  not  able  to  sustttin,"  or 
"  bear."     We,  "  to  endure." 

To  "hiot.ari'h'Kofti'jov.  Vulg.,  "quod  dicebatur,"  "that  which  was  spoken." 
There  is  more  in  the  word.  Syr.,  "  quod  priecipiebatur ;"  "  that  was  commanded, 
enjoined."  "Edicebatur,"  "which  was  spoi^en  out,  enacted."  Biz., '"interdice- 
batiir,"  "  that  was  forbidden  or  interdicted,"  referring  it  unto  the  following 
words.    We,  "  was  commanded." 

"H  (iohiot  KccTdTo^evSyiffireiii.  These  words  are  omitted  both  in  the  Vulgar 
and  in  the  Syriao  ami  Arabic  But  they  ai'e  in  all  the  best  Gieek  cojiies;  and 
they  are  necessary,  as  being  a  part  of  the  original  interdict.  Nor  is  it  absolutely 
true  that  such  beasts  should  be  stoned;  for  they  were  to  be  "stoned,  or  thrust 
through  with  a  dart,"  Exod.  xix.  12,  13.  These  words,  therefore,  are  necessary 
in  this  place.     "  S:tgitta  coiifigetur." 

To  (pccvrcc^off.iuov.  Vulg.,  "  quod  videbatur,"  "that  which  was  seen."  Syr., 
"'''v!,  "the  vi-ioti."  Bez.,  "  visum  quod  apparebat,"  "  the  sight  that  appeared." 
The  sense  of  the  whole  sentence  seems  somewhat  defective,  fur  want  of  a  note 
of  connection  between  the  parts  of  it:  "And  so  terrible  was  the  sight,  Moses 
said,  I  exceedingly  fear."  We  supply  that;  "that  Moses  said."  Bezn  joins 
Moses  immediately  unto  "and"  in  the  beginning,  putting  a  distinction  between 
it  and  ovru,  "so:"  "  Et  Moses,  adeo  hoi'rendum  erat  visum,  dixit;" — "And 
Mose-,  so  terrible  was  the  sight,  said;"  which  is  the  true  construction  of  the 
words. 

"ExcpooOf,  "  exterritus,"  "expavefactus;"  "  I  exceedingly  fear,"  or  "lam  ex- 
ceedingly afraid."' 

'  Various  Reading. — "H  fio'htot  Kxraro^svd'yjaBTxi  are  omitted  by  Bengel, 
Griesbach,  Scholz,  Lachmnnn,  and  Ti-cliendtirf.  The  insertion  of  them  is  con- 
trary to  the  authority  of  all  the  uncial  manuscripts,  by  far  the  most  of  the  cursive 
manuscrijit^,  and  ;dl  the  versions. 

Exi'OSiTiON. — No  modem  critic  ajrefes  with  Owen  in  supposing  to  S^ataTsAA©- 
jiiuou  Lo  be  the  Liw,  and  not  the  particiilar  mteidict  immediiitdly  quoted.     As  to 


324  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

Ver.  20,  21. — For  they  could  not  endure  [Z»e«r]  that 
■which  was  commanded.  And  if  so  much  as  a  beast 
touch  the  mountain,  it  shall  be  stoned  or  thrust 
through  with  a  dart-  And  so  terrible  \_dreadfuQ  was 
the  sight  [^which  appeared],  [that]  Moses  said,  I  ex- 
ceedingly fear  and  tremble. 

The  law  about  the  beast  is  not  distinct,  as  here  proposed,  but  it 
is  a  part  of  the  general  prohibition :  "  Whosoever  toucheth  the 
mount  shall  be  surely  put  to  death,"  Exod.  xix.  12.  This  concerns 
the  people  only:  but  in  the  prescription  of  the  manner  of  the 
detith  to  be  inflicted  it  is  added,  "  There  shall  not  an  hand  touch  it, 
but  he  shall  surely  be  stoned  or  shot  through:  whether  it  be  beast 
or  man,  it  shall  not  live,"  verse  13.  Which  manner  of  its  introduc- 
tion we  respect  in  our  translation,  "If  so  much  as  a  beast;"  which 
was  not  at  tirst  named,  but  added  in  the  repetition  of  the  law.  The 
word  "^'piil^  signifies  all  sorts  of  cattle;  which  the  apostle  renders  by 
^ripiov,  to  include  those  also  which  were  of  a  wild  nature.  No  living 
creature  was  allowed  to  come  to  the  mount. 

For  the  opening  of  the  words,  we  must  inquire,  1.  What  it  was 
that 'was  commanded.  2.  How  they  could  not  endure  it.  3.  What 
further  evidences  there  were  that  it  was  not  to  be  endured  by 
them ;  which  are  added  unto  the  assertion  laid  down  in  the  beginning 
of  the  20th  verse. 

First,  "That  which  was  commanded:"  "The  edict;"  or  as  some, 
"  the  interdict."  For  it  may  relate  unto  that  which 
xeu'vJ^'^^^  '  f'^^llows,  that  which  was  commanded,  namely,  that  "  if 
so  much  as  a  beast  touch  the  mountain,  it  should  be 
stoned,  or  thrust  through  with  a  dart."  Respect  is  had  herein 
unto  the  whole  charge  given  unto  the  people  of  not  touching 
the  mount  or  passing  the  bounds  fixed  unto  them;  wherein  beasts 
also  were  included.  And  this,  no  doubt,  was  a  sfreat  indication  of 
severity,  and  might  have  occasioned  danger  unto  the  people,  some 
or  more  of  them.  But  tliis  is  not  intended  herein,  nor  hath  this 
word  respect  unto  what  followeth,  but  unto  what  goeth  before. 
For,— 

1.  The  note  of  connection,  ydp,  "  for,"  intimates  that  a  renson 
is  civen  in  these  words  of  what  was  asserted  before: 
"They  entreated  that  the  word  should  not  be  spoken 

the  exclMiTiation  attributed  to  Closes,  in  i-esrard  to  ^\•hich  Owen  ;ippear^  some- 
what at  a  loss,  as  it  is  not  recorded  in  Old  Testament  histoi-v,  Knaiip,  Tholuck, 
Ebrard,  Conyheare  and  How  son,  explain  it  by  reference  to  th^'  phrase  oftlieSep- 
tiaat^iiit  in  Deut.  ix.  If),  sKCpoco;  il/ni.  •'  I'  was  the  rememhrdnce."  observe  the 
two  last-mentioned  authors, '■  of  this  terrible  sii;ht  which  caused  Moses  to  say 
this;  much  mure  must  he  liave  been  tenified  bj  the  reaht^'." — Eu. 


VER.  20,  21.J  EPISTLE  TO  THE  HEBREWS.  S25 

to  them  any  more:  for  they  could  not  endure  that  wliich  was  cora- 
n^ande(i" 

2.  The  interdict  of  toucliing  the  mount  was  given  three  daya 
before  the  fear  and  dread  of  the  people,  as  is  evident  in  the  story: 
so  as  no  respect  could  be  had  thereunto  in  what  they  said  after- 
wards, when  they  were  surprised  with  fear, 

S.  Though  there  was  in  it  an  intimation  of  the  necessity  of  great 
reverence  in  their  approach  unto  God,  and  of  his  severity  in  giving 
of  the  law,  yet  the  people  did  not  look  on  it  as  a  matter  of  terror 
and  dread,  which  they  could  not  bear.  For  they  came  afterwards 
unto  the  bounds  prescribed  unto  them,  with  confidence;  nor  did 
they  begin  to  fear  and  tremble  until  the  mount  was  all  on  fire,  and 
they  heard  the  voice  of  God  out  of  the  midst  of  it. 

4.  Even  the  words  of  Moses,  repeated  in  the  next  verse,  were 
before  the  people  had  declared  their  dread  and  terror. 

So  that  both  these  things  are  added  only  as  aggravating  circum- 
stances of  the  insupportableness  of  what  was  commanded. 

"  That,"  therefore,  "  which  was  commanded,"  was  nothing  but 
the  law  itself. 

Secondly,  Hereof  it  is  said,  "  They  could  not  endure  it,"  or, 
"  They  could  not  bear  it,"  or  *tand  under  it.  And  there  were  three 
things  that  concurred  to  convince  them  of  their  disability  to  bear 
the  command:  1.  The  r?ia?i??er  of  its  delivery ;  which  they  liad  a 
principal  reir^pect  unto  in  their  fear,  and  desire  that  it  might  be 
spoken  unto  them  no  more.  This  is  plain  in  the  story,  and  so  they 
directly  express  themselves,  Deut.  v.  23-26.  2.  It  was  from  the 
nature  of  the  law  itself  or  the  word  that  was  spoken,  with  respect 
unto  its  end.  For  it  was  given  as  a  rule  of  justification,  and  of  ac- 
ceptance with  God:  and  hereon  they  might  easily  see  how  unable 
they  were  to  bear  it.  3.  There  was  administered  with  it  "  a  spirit 
of  bondage  unto  fear,"  Rom.  viii.  15,  which  aggravated  the  terror 
of  it  in  their  consciences. 

These  are  the  effects  which  a  due  apprehension  of  the  nature, 
end,  and  use  of  the  law,  with  the  severity  of  God  therein,  will  pro- 
duce in  the  minds  and  consciences  of  sinners.  Thus  far  the  law 
brings  us;  and  here  it  leaves  us.  Here  are  we  shut  up.  There  is 
no  exception  to  be  put  in  unto  the  law  itself;  it  evidenceth  itself 
to  be  holy,  just,  and,  good.  There  is  no  avoidance  of  its  power, 
sentence,  and  sanction;  it  is  given  by  God  himself.  The  sinner 
could  wish  that  he  might  never  hear  more  of  it.  What  is  past  with 
him  against  this  law  cannot  be  answered  for;  what  is  to  come  can- 
not be  complied  witiial:  wherefore,  without  relief  in  Christ,  here 
the  sinner  must  perish  for  ever.  This,  I  say,  is  the  last  effect  of 
the  law  on  the  consciences  of  dinners :  It  brines  tliem  to  a  deter- 
minate  judgment  that  they  cannot  bear  that  which  is  cunuuaud<:d 


326  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

Hereon  they  find  themselves  utterly  lost;  and  so  have  no  expecta- 
tion but  of  fiery  indignation  to  consume  them.  And  accordingly 
they  must  eternally  perish,  if  they  betake  not  themselves  unto  the 
only  relief  and  remedy. 

Thirdly,  Of  this  terror  from  the  giving  of  the  law,  and  the  causes 
of  it,  the  apostle  gives  a  double  illustration. 

The  first  whereof  is  in  the  interdict  given  as  unto  the  touching 
of  the  mount.  For  this  was  such  as  extended  unto  the 
^^  Eav  rtfioit  ^,^^^  bcasts :  "  Si  vel  bestia," — "  And  if  so  njuch  as  a 
beast."  For  so  was  the  divine  constitution,  "  Whether 
it  be  beast  or  man,  it  shall  not  live,"  Exod.  xix.  13.  I  doubt  not 
but  that  divine  Providence  removed  from  it  such  brute  creatures  as 
were  not  under  the  power  of  men,  such  as  might  be  wild  about 
those  mountainous  deserts,  or  the  fire  consumed  them,  to  the  least 
creeping  thing;  but  the  prohibition  respects  the  cattle  of  the  people, 
which  were  under  their  power  and  at  their  disposal.  And  besidt-s 
being  an  illustration  of  the  absolute  inaccessibleness  of  God,  in  and 
by  the  law,  it  seems  to  intimate  the  uncleanness  of  all  tilings  which 
sinners  possess,  by  their  relation  unto  them.  For  unto  the  impure 
all  things  are  impure  and  defiled.  Therefore  doth  the  prohibition 
extend  itself  unto  the  beasts  also. 

The  punishment  of  the  beast  that  did  touch  the  mount,  was,  that 
it  siiould  die.  And  the  manner  of  its  death  (and  so  of  men  guilty 
,  in  the  like  kind)  was,  that  "  it  should  be  stoned,  or 
rirai,  r!  /3<.x;S«  thrust  tlirough  with  a  dart.  It  is  expressed  in  the 
KmTaTo^iv^y,<ri-  prohibition,  that  no  hand  should  touch  that  which  had 
offended.  It  was  to  be  slain  at  a  distance  with  stones 
or  darts.  The  heinousness  of  the  offence,  with  the  execiableuess  of 
the  offender,  is  declared  thereby.  No  hand  was  ever  more  to  touch 
it;  either  to  relieve  it  (which  may  be  the  sense  of  the  word),  or  to 
slay  it,  lest  it  should  be  defiled  thereby.  And  it  showetli  also  at 
what  distance  we  ought  to  keep  ourselves  from  every  thing  that 
falls  under  the  curse  of  the  law. 

Ver.  21. — The  second  evidence  which  he  gives  of  the  dreadful 
promulgation  of  the  law,  and  consequently  of  the  miserable  estate 
of  them  that  are  under  its  power,  is  in  what  befell  Moses  on  this 
occasion.  And  we  may  consider,  1.  The  person  in  whom  he  giveth 
the  instance,  2.  The  cause  of  the  consternation  ascribed  unto  him. 
3.  How  he  expressed  it. 

1.  The  person  is  Moses.  The  effect  of  this  terror  extended  it- 
self unto  the  meanest  of  beasts,  and  unto  the  best  of 
men.  Moses  was,  (1 )  A  person  holy,  and  abounding 
an  grace  above  all  others  of  his  time  ; — the  meekest  man  on  tlie 
earth.  (2.)  He  was  accustomed  unto  divine  revelations,  and  had 
once  before  beheld  a  repretieutation  ot  the  divine  presence,  Exod.  iiL 


VER.  2*0,  21.]  EPISTLE  TO  THE  HEBREWS.  S27 

(3.)  He  was  the  internuncius,  the  messenger,  the  mediator  between 
God  aud  the  people,  at  that  time.  Yet  could  none  of  these  pri- 
vileges exempt  him  from  an  amazing  sense  of  the  terror  of  the  Lord 
in  giving  the  law.  And  if  with  all  these  advantages  he  could  not 
bear  it,  much  less  can  any  other  man  so  do.  The  mediator  himself 
of  the  old  covenant  was  not  able  to  sustain  the  dread  and  terror  of 
the  law:  how  desperate  then  are  their  hopes  who  would  yet  be 
saved  by  Moses  1 

2.  The  cause  of  his  consternation  was  the  sight,  it  was  "so  terrible :" 
"  Visum  quod  apparebat;" — that  which  appeared,  and  ri  ipuvraZi' 
was  represented  unto  him.  And  this  takes  in  not  only  f^""- 
what  was  the  object  of  the  sight  of  his  eyes,  but  that  of  his  ears 
also,  in  voices,  and  thundering,  and  the  sound  of  the  oiV*  ipcSi- 
trumpet.     The  whole  of  it  was  "  terrible,"  or  "  dread-    f"  »■*• 

ful."     It  was  "so  dreadful,"  unto  such  an  incomprehensible  degree. 

3.  His  expression  of  the  consternation  that  befell  him  hereon 
is  in  these  words,  "  I  exceedingly  fear  and  tremble."  He  said 
so;  we  are  assured  of  it  by  the  Holy  Ghost  in  this  place.  But 
the  words  themselves  are  not  recorded  in  the  story.  They  were 
undoubtedly  spoken  then  and  there,  where,  upon  this  dreadful 
representation  of  God,  it  is  said  that  he  spake;  but  not  one  word  is 
added  of  what  he  spake:  Exod.  xix.  19,  "Arid  when  the  voice  of 
the  trumpet  sounded  long,  and  waxed  louder  and- louder,  Moses 
spake,  and  God  answered  him  by  a  voice;"  yet  nothing  is  added, 
either  of  what  Moses  spake,  or  of  what  God  answered.  Then,  no 
doubt,  did  he  speak  these  words:  for  it  was  immediately  upon  his 
sight  of  the  dreadful  appearance;  unto  which  season  the  apostle 
assigns  them. 

The  expositors  of  the  Roman  church  raise  hence  a  great  plea  for 
unwritten  traditions; — than  which  nothing  can  be  more  weak  and 
vain.  For,  (1.)  How  do  they  know  that  the  apostle  had  the  know- 
ledge hereof  by  tradition  ?  Certain  it  is,  that  in  the  traditions  that 
yet  remain  among  the  Jews  there  is  no  mention  of  any  such  thing. 
All  otlier  things  he  had  by  immediate  inspiration,  as  Moses  wrote 
the  story  of  things  past.  (2.)  Had  not  these  words  been  now  re- 
corded by  the  apostle,  what  had  become  of  the  tradition  concerning 
them  ?  would  any  man  living  have  believed  it  ?  Let  them  give  us 
a  tradition  of  any  thing  spoken  by  Moses  or  the  prophets,  or  by 
Christ  himself,  which  is  not  recorded,  with  any  probability  of  truth, 
and  somewhat  will  be  allowed  to  their  traditions.  Wherefore, 
(3.)  The  occasional  divine  record  of  such  passages,  ascertaining  their 
verity,  without  which  they  would  have  been  utterly  lost,  is  sufficient 
to  discover  the  vanity  of  their  pretended  traditions. 

Moses  spake  these  words  in  his  own  person,  and  not,  as  some 
have  judged,  in  the  person  of  the  people.     He  was  really  so  affecteil 


328  AN  EXPOSi?rioN  of  the  [chap.  XIL 

as  he  expressed  it.  And  it  was  the  will  of  God  that  so  he  should 
be.  He  would  have  him  also  to  be  sensible  of  his  terror  in  the  giv- 
ingr  of  the  law. 

It  is  said  that  "  God  answered  him  with  a  voice;"  but  what  he 
said  unto  hira  is  not  recorded.  No  doubt  but  God  spake  that  which 
gave  him  relief,  which  delivered  him  out  of  his  distress,  and  reduced 
him  unto  a  frame  of  mind  meet  for  the  ministration  committed  unto 
hira;  which  in  his  surprisal  and  consternation  he  was  not.  And 
therefore  immediately  afterwards,  when  tlie  people  fell  into  their 
great  horror  and  distress,  he  was  able  to  relieve  and  comfort  them ; 
no  doubt  with  that  kind  of  relief  which  he  himself  had  received 
from  God,  Exod.  xx.  20.     It  appears,  then,  that, — 

Obs.  All  persons  concerned  were  brouglit  unto  an  utter  loss  and 
distress,  by  the  renovation  and  giving  of  the  law;  from  whence  no 
relief  is  to  be  obtained,  but  by  Him  alone  who  is  "  the  end  of  the 
law  for  righteousness  unto  every  one  that  believeth." 

Ver.  22-24. — 'A>.Xa  Tpoffi'kriXxjCa.Te  S/wv  opsi,  xai  rti'kit  ©sou  ^uivrog, 
'lipOMec/.7,riiii  sTou^af/w,  xa/  /^upidaiv  dyysXam,  Tuvnyupsi  xat  jxxXjjt/cji  Tpojro- 
Toxuv  h  ojpuvoTg  aToysy^a/x/xbwi/,  x.ai  xpirr)  &iu>  TcivTCijv,  xai  irvixjiiaei 
dixaiuv  TersXfiu;j/':vuii,  xai  dia&rjxrjg  v'iag  (jjisirri  'Irjffoij,  xai  a'i/j,ari  pavTi6fLo\j, 
xpiiTTOva  XdkoliVTi  '!rapd  rhv  "  AZiX. 

The  Vulgar  Latin  andtheSyriac  seem  to  have  read  fivpialuv  instead  of  fiv pi x- 
CIV,  hence  they  join  irxvyiyypit,  the  word  foUowinj,'-,  unto  those  foregoing,  '•unto 
the  assembly  of  many  thousands  of  angels ;"  but  without  warrant  from  any  copies 
of  the  original.' 

Yer.  22-24. — But  ye  are  come  unto  mount  Sion,  and 
unto  tlie  city  of  the  living  God,  [wame/y,]  the  lieavenly 
Jerusalem,  and  to  an  innumerable  company  \inyriads\ 
of  angels,  to  the  general  assembly  and  church  of  the 
first-born,  which  are  written  \enrolle(r\  in  heaven,  and 
to  God  the  judge  of  all,  and  to  the  spirits  of  just  men 

'  ExrosiTiON.i — Some  critics  put  a  comma  after  "  myriads,"  which  are  considered 
as  com[)rehending  the  bo  lies  denottd  in  the  two  following  clau-^es,  thus :  "And 
to  myriads,  the  general  assembly  of  angels,  and  the  church  of  thf  fir-t-born  who 
are  written  in  heaven."  Other*,  putting  the  same  stop  af'ter  "  myriads,"  place  a 
colon  or  semicolon  after  the  next  clause,  an<l  thus  elicit  this  sense:  "To  mvriads, 
the  gi-neral  assembly  of  angels;  and  to  the  dmrch,"  etc. — Turner,  The  only 
right  construction  isth:'.t  of  Wolf,  RambMch.  Grifsbach.  Knapp,  Bohme,  Kuinoel, 
Tholuck,  Bengel,  Lachmann,De  Wette,  Bltek,  etc.;  according  to  which  a.yyi'Kuv 
is  dependent  on  "Kctv-nyiipii.  It  is  then  most  natural  to  take  the  two  memiiers, 
Ayyihuv  TToivYiyvpit  and  ix.K7^naia  'TrpcnoTOKUv,  as  epexegetical  of  (^vpioiaiv. — "  And 
to  entire  ho>ts.  to  the  hosts  of  angel-,  unl  to  the  church  of  the  first-born."— 
Ebrard.  In  regard  to  the  dispute  whether  the  blood  of  Abfl's  sacr dice  or  Aiiel's 
person  be  ri'ferred  to  in  the  Lust  clause,  S.tuart,  Tholuck,  Turner,  Etiraj-d.  Cony, 
beareand  Howson,  all  interjjret  the  phrase  as  an  allusion  to  Gen.  iv.  10. — lio  • 


VEK.  22-24.]  EPISTLE  TO  THE  HEBREWS.  S29 

made  perfect,  and  to  Jesus  tlie  mediator  of  the  new 
covenant,  and  to  the  blood  of  sprlnkHng,  speaking  bet- 
ter things  than  [that  of\  Abel. 

This  Is  the  second  part  of  the  comparison,  completing  the  foun- 
dation of  the  exhortation  intended  by  the  apostle.  In  the  former 
he  gave  an  account  of  the  state  of  the  people  and  the  church  under 
the  law,  from  the  giving  of  it,  and  the  nature  of  its  commands.  In 
this,  he  so  declares  the  state  whereinto  they  were  called  by  the  gos- 
pel, as  to  manifest  it  incomparably  more  excellent  in  itself,  and  be- 
neficial unto  them.  And  because  this  whole  context,  and  every  thing 
in  it,  is  peculiar  and  singular,  we  must  with  the  more  diligence  insibt 
on  the  exposition  of  It. 

1.  We  have  here  a  blessed,  yea,  a  glorious  description  of  the 
catholic  church,  as  the  nature  and  communion  of  it  are  revealed  un- 
der the  gospel.  And  such  a  description  it  is  as  which,  if  it  were 
attended  unto  and  believed,  would  not  only  silence  all  the  contenti- 
ous wrangling  that  the  world  is  filled  withal  about  that  name  and 
thing,  but  cast  out  also  other  prejudicate  conceptions  and  opinions 
innumerable,  which  divide  all  Christians,  fill  tliem  with  mutual  ani- 
mosities, and  ruin  their  peace.  For  If  we  have  here  the  substance 
of  all  the  privileges  which  we  receive  by  the  gospel;  if  we  have  an 
account  of  them,  or  who  they  are,  who  are  partakers  of  those  privi- 
leges, as  also  the  only  foundation  of  all  that  church-communion 
which  Is  amongst  them;  the  grounds  of  our  perpetual  strifes  are 
quickly  taken  away.  It  is  the  access  here  ascribed  unto  believers, 
and  that  alone,  which  will  secure  their  eternal  salvation, 

2.  Whereas  the  catholic  church  Is  dist?ributed  into  two  parts, 
namely,  that  which  is  militant,  and  that  which  is  triumphant,  they 
are  both  comprehended  in  this  description,  with  the  resp)ect  of  God 
and  Christ  unto  them  both.  For  the  first  expressions,  as  we  shall 
see,  of  "  mount  Sion,  the  city  of  the  living  God,  the  heavenly  Jeru- 
salem," do  principally  respect  that  part  of  the  church  which  is  mili- 
tant; as  those  that  follow,  the  most  of  them,  do  that  which  is 
triumphant.  There  is,  in  the  religion  of  the  Papists,  another  part  of 
the  church,  neither  on  the  earth  nor  In  heaven,  but  under  the  earth, 
as  they  say, — in  purgatory.  But  herewith  they  have  nothing  to  do 
who  come  unto  Christ  by  the  gospel.  They  come  indeed  unto  "the 
spirits  of  just  men  made  perfect;"  but  so  are  none  of  those,  by  their 
own  confession,  who  are  In  purgatory.  Wherefore  believers  have 
nothing  to  do  with  them.. 

3.  Tiie  foundation  of  this  catholic  communion,  or  communion  of 
the  catholic  church,  comprising  all  that  is  holy  and  dedicated  unto 
God  in  heaven  and  earth,  is  laid  in  the  recapitulation  of  all  things 
iu  and  by  Jesus  Christ:  Eph.  i.  10,  "All  things  are  gathered  into 


330  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

one  head  in  him,  both  whicli  are  in  heaven,  and  which  are  on  earth;" 
■which  is  the  sole  foundation  of  their  mutual  communion  among 
themselves.  Whereas,  therefore,  we  have  here  an  association,  in  the 
communion  of  men  and  angels,  and  the  souls  of  them  that  are  de- 
parted, in  a  middle  state  between  them  both,  we  ought  to  consider 
always  their  recapitulation  in  Christ  as  the  cause  thereof.  And 
whereas  not  only  were  all  things  so  gathered  into  one  by  him,  but 
"  by  him  also  God  reconciled  all  things  unto  himself,  whether  they 
be  things  in  earth,  or  things  in  heaven,"  Col.  i.  20,  God  himself  is 
here  represented  as  the  supreme  sovereign  head  of  this  catholic 
church,  the  whole  of  it  being  reconciled  unto  him. 

4.  The  method  which  the  apostle  seems  to  observe,  in  this  de- 
scription of  the  church  catholic  in  both  the  parts  of  it,  is  first  to 
express  that  part  of  it  which  is  militant,  then  that  which  is  trium- 
phant, issuing  the  whole  in  the  relation  of  God  and  Christ  thereunto; 
as  we  shall  see  in  the  exposition. 

5.  That  which  we  must  respect,  as  our  rule  in  the  exposition  of 
the  whole,  is,  that  the  apostle  intends  a  description  of  that  state 
whereunto  believers  are  called  by  the  gospel.  For  it  is  that  alone 
which  he  opposeth  to  the  state  of  the  church  under  the  old  testament. 
And  to  suppose  that  it  is  the  heavenly,  future  state  which  he  intends,  is 
utterly  to  destroy  the  force  of  his  argument  and  exhortation ;  for  they 
are  built  solely  on  the  pre-eminence  of  the  gospel-state  above  that 
under  the  law,  and  not  of  heaven  itself,  which  none  could  question. 

We  must  consider,  then,  1.  What  believers  are  said  to  come  unto; 
and,  2.  Hotv  they  do  so  come  unto  it,  or  wherein  their  coming  unto 
it  doth  consist. 

And  FIRST  we  are  said,  1.  To  come  "  unto  mount  Sion,  and  unto 
the  city  of  the  living  God,  the  heavenly  Jerusalem."  The  two  last 
are  not  distinct  expressions  of  diverse  things,  but  different  names  of 
the  same  thing, — "  the  city  of  the  living  God,"  namely,  "  the  new 
Jerusalem."  Nor  is  it  necessary  that  we  should  appropriate  these 
two  expressions  of  "  Mount  Sion,"  and  "  The  city  of  the  living 
God,"  unto  distinct  or  different  things  in  the  gospel-state,  but  only 
consider  them  as  different  expressions  of  the  same  thing.  The  sum 
of  the  whole  is,  that  by  the  gospel  we  are  called  unto  a  participation 
of  all  the  glory  which  was  ascribed  or  promised  unto  the  church 
under  these  names,  in  opposition  unto  what  the  people  received  in 
and  by  the  law  at  mount  Sinai. 

Sion  was  a  mount  in  Jerusalem  which  had  two  heads,  the  one 

,   ,  whereof  was  called  Moriah,  whereon  the   temple  was 

^  '      built,  whereby  it  became  the  seat  of  all   the  solemn 

worship  of  God ;  and  on  the  other  was  the  palace  and  habitation  of 

the  kings  of  the  house  of  David ;  both  of  them  typical  of  Christ, 

the  one  in  his  priestly,  the  other  in  his  kingly  office. 


VER.  22-24.]  EPISTLE  TO  THE  HEBREWS.  SSI 

The  apostle  doth  not  consider  it  naturally  or  materially,  but  in 
opposition  unto  mount  Sinai,  where  the  law  was  given.  So  he  de- 
scribeth  the  same  opposition  between  the  same  Sinai  and  the 
heavenly  Jerusalem,  unto  the  same  end,  Gal.  iv.  25,  20;  where  it 
is  apparent,  that  by  "  mount  Sion"  and  "  the  heavenly  Jerusalem," 
the  same  state  of  the  church  is  intended. 

And  the  opposition  between  these  two  mounts  was  eminent. 
For,  (1.)  God  came  down  for  a  season  only  on  mount  Sinai;  but  in 
Sion  he  is  said  to  dwell,  and  to  make  it  his  habitation  for  ever. 
(2.)  He  appeared  in  terror  on  mount  Sinai,  as  we  have  seen ;  Sion 
was  in  Jerusalem,  which  is  "a  vision  of  peace."  (3.)  He  gave  the 
law  on  mount  Sinai;  the  gospel  went  forth  from  Sion,  Isa.  ii.  2,  3 
(4.)  He  utterly  forsook  Sinai,  and  left  it  under  bondage;  but  Sion 
is  fiee  for  ever.  Gal.  iv.  (5.)  The  people  were  burdened  with 
the  law  at  mount  Sinai,  and  wei^e  led  with  it  unto  Sion,  where 
they  waited  for  deliverance  from  it,  in  the  observation  of  those 
institutions  of  divine  worship  which  were  typical  and  significant 
thereof. 

The  Socinian  expositor,  who  affects  subtilty  and  curiosity,  affirms, 
"That  by  mount  Sion,  either  heaven  itself,  or  rather  a  spiritual 
mountain,  whose  rpots  are  on  the  earth,  and  whose  top  reacheth 
unto  heaven,  from  whence  we  may  easily  enter  into  heaven  itself, 
is  intended:"  wherein  he  understood  nothing  himself  of  what  he 
wrote;  for  it  is  not  sense,  nor  to  be  understood.  And  the  reason 
he  gives,  namely,  "  That  Sion  in  the  Scripture  is  more  hequently 
taken  for  heaven  than  the  church,"  is  so  far  from  truth,  that  he 
cannot  give  any  one  instance  wliere  it  is  so  taken.  But  to  know 
tiie  true  reason  why  the  apostle  calls  the  state  of  believers  under 
the  new  testament  by  the  name  of  Sion,  we  may  consider  some  of 
the  things  that  are  spoken  of  Sion  in  the  Scripture.  And  I  shall 
instance  in  a  few  only,  because  they  are  multiplied  throughout  the 
whole  Book  of  God;  as,  (1.)  It  is  the  place  of  God's  habitation, 
where  he  dwells  for  ever,  Ps.  ix.  11,  Ixxvi.  2;  Joel  iii.  21,  etc.  (2.) 
It  is  the  seat  of  the  throne,  reign,  and  kingdom  of  Christ,  Ps.  ii.  (i; 
Isa.  xxiv.  23;  Mic.  iv.  7.  (3.)  It  is  the  object  of  divine  promises 
innumerable,  Ps.  Ixix.  35,  Jsa.  i.  27;  of  Christ  himself,  Isa.  lix.  20. 
(4 )  Thence  did  the  gospel  proceed,  and  the  law  of  Clirist  come 
forth,  Isa.  xl.  9;  Mic.  iv.  2.  (5.)  It  was  the  object  of  God's  especial 
love,  and  the  place  of  the  birth  of  the  elect,  Ps.  Ixxxvii.  2,  5.  (6) 
The  joy  of  the  whole  earth,  Ps.  xlviii.  2.  (7.)  Salvation,  and  all 
blessmgs  came  forth  out  of  Sion,  Ps.  xiv.  7,  ex.  2,  cxxviii.  5  ;  with 
sundry  other  things  alike  glorious.  Now  these  things  were  not 
spoken  of  nor  accomplished  towards  that  mount  Sion  which  was  in 
Jfrus  dem  absolutely,  but  only  as  it  was  typical  ot  believers  under 
tl'e  odsj>el.     ao   ilie  meaning  of  the  apostle  is,  that  by  tlie  gospel 


832  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

believers  do  come  unto  that  state  wherein  they  have  an  interest  in, 
and  a  right  unto,  all  the  blessed  and  glorious  things  that  are  spoken 
in  the  Scriptures  concerning  and  unto  Sion.  All  the  privileges 
ascribed,  all  the  promises  made  unto  it,  are  theirs.  Sion  is  the 
place  of  God's  especial  gracious  residence,  of  the  throne  of  Christ  in 
his  reign,  the  subject  of  all  graces,  the  object  of  all  promises,  as  the 
Scripture  abundantly  testifies. 

This  is  the  first  privilege  of  believers  under  the  gospel.  They  "come 
unto  mount  Sion;"  that  is,  they  are  interested  in  all  the  promises  of 
God  made  unto  Sion,  recorded  in  the  Scripture,  in  all  the  love  and  care 
of  God  expressed  towards  it,  in  all  the  spiritual  glories  assigned 
unto  it.  The  things  spoken  of  it  were  never  accomplished  in  the 
earthly  Sion,  but  only  typically;  spiritually,  and  in  their  reality, 
they  belong  unto  believers  under  the  new  testament. 

Some  look  on  all  those  promises  and  privileges  wherewith  the 
Scripture  is  replenished,  with  respect  unto  Sion,  to  be  now  as  things 
dead  and  useless.  They  esteem  it  a  presumption  for  any  to  plead 
and  claim  an  interest  in  them,  or  to  expect  the  accomplishment  of 
them  in  or  towards  themselves.  But  this  is  expressly  to  contra- 
dict the  apostle  in  this  place,  who  affirms  that  we  are  come  unto 
mount  Sion,  then  when  the  earthly  mount  Sion  was  utterly  for- 
saken. All  those  promises,  therefore,  which  were  made  of  old  to 
Sion,  do  belong  unto  the  present  church  of  believers.  These,  in 
every  condition,  they  may  plead  with  God.  They  have  the  grace, 
and  shall  have  the  comfort  contained  in  them.  There  is  the  se- 
curity and  assurance  of  their  safety,  preservation,  and  eternal  salva- 
tion. Thereon  depends  their  final  deliverance  from  all  their 
oppressions. 

Be  their  outward  condition  never  so  mean  and  destitute;  be 
they  afflicted,  persecuted,  and  despised ;  yet  all  tlie  glorious  things 
that  are  spoken  of  Sion  are  theirs,  and  accomplished  in  them  in  the 
sight  of  God.  But  the  excellent  things  whereof,  under  this  notion 
of  Sion,  they  are  made  partakers,  are  innumerable. 

Let  this  be  compared  with  the  people's  coining  unto  mount 
Sinai,  as  we  have  before  declared  it,  and  the  glory  of  it  will  be 
conspicuous.  And  believers  are  to  be  admonished,  (1.)  To  walk 
worthy  of  this  privilege,  as  Ps.  xv. ;  (2.)  To  be  thankful  for  it; 
(3.)  To  rejoice  in  it;  (4.)  To  make  it  an  effectual  motive  unto 
obedience  and  perseverance,  as  it  is  hero  done  by  the  apostle.    And, — 

Obs.  I.  All  pleas  about  churcli  order,  power,  rights  and  privileges, 
are  useless,  where  men  are  not  interested  in  this  Sion  state. 

2.  They  are  said  to  come  "  unto  the  city  of  the  living  God,  the 
lieaxenly  Jerusalem.'"  Both  these  are  the  same.  So  Jerusalem  is 
called  "the  city  of  God,"  Ps.  xlvi.  4,  xlviii.  1,  8,  Ixxxvii.  3;  but  in 
every  place  with  respect  unto  Sion 


VER.  22-24.]  EPISTLE  TO  THE  HEBREWS.  333 

(1.)  They  came  to  a  city.     The}^  received  the  law  in  a  wilder- 
ness, where  they  had  neither  rest  nor  refuge.     But  in  a      ^  ,    , 
city  there  is  order,  defence,  and  safety;  it  is  the  name 
of  a  quiet  habitation. 

(2 )  This  was  the  city  of  God.  The  state  of  the  churcli  under 
the  new  testament  is  so.  As  it  liath  the  safety,  beauty, 
and  order  of  a  city,  so  it  is  the  city  of  God;  the  only 
city  wliich  he  takes  peculiarly  to  be  his  own  in  this  world.  It  is 
his,  [1.]  On  the  account  of  property.  He  framed  it,  he  built  it, 
it  is  his  own;  no  creature  can  lay  claim  to  it,  or  any  part  of  it. 
And  those  who  usurp  upon  it,  shall  answer  unto  him  for  their 
usurpation.  [2.]  On  the  account  of  inhabitation.  It  is  God's 
city;  for  he  dwells  in  it,  and  in  it  alone,  by  his  gracious  presence. 
[o.]  It  is  under  God's  rule,  as  its  only  sovereign.  [4.]  Therein  he 
disposeth  all  his  chiKh-en  into  a  spiritual  society.  So  Paul  tells  the 
Epliesians,  that  by  grace  they  were  delivered  from  being  "strangers 
and  foreigners,"  and  made  "  fellow-citizens  with  the  saints,  and  of  the 
household  of  God,"  Eph.  ii.  19.  [o.]  It  hath  its  charter  of  liberty 
with  all  immunities  and  privileges,  from  God  alone.  And  with  re- 
spect unto  these  things,  the  church  is  called  the  city  of  God. 

(3.)  The  apostle  adds  a  property  of  God  of  great  consideration  in 
this  matter.     It  is  the  city  of  the  living  God; — that  is, 
[1.]   Of  the  true  and  only  God;  ['2.]   Of  him  who  is 
omnipotent,  able  to  keep  and  preserve  his  own  city,  as  having  all 
life,  and  consequently  all  power,  in  himself;  [o.]  Of  him  wlio  lives 
eternally,  with  whom  we  siiall  live  wlien  we  shall  be  here  no  more. 

(4.)  This  city  of  the  living  God  is  tlie  heavenly  Jerusalem.  And 
the  apostle  herein  prefers  the  privileges  of  the  gospel, 
not  only  above  what  the  people  were  made  partakers  of  ,  s/jsi/a-ax.)^ 
at  Sinai  in  the  wilderness,  but  also  above  all  that  they 
afterwards  enjoyed  in  Jerusalem  in  the  land  of  Canaan :  for  in  the 
glory  and  privileges  of  that  city  the  Hebrews  gn  atly  boasted.  But 
the  a[)ostle  casts  that  city,  in  the  state  wherein  it  then  was,  into  the 
same  condition  with  mount  Sinai  in  Arabia;  that  is,  under  bond- 
age, as  indeed  then  it  was,  Gal.  iv.  25:  and  he  opposetii  thereunto 
that  "Jerusalem  which  is  above;"  that  is,  this  "heavenly  Jeru- 
salem." And  it  is  called  "heavenly,"  [1.]  Because,  as  unto  all  its 
concerns  as  a  city,  it  is  not  of  this  world;  [2.]  Becauso  no  small 
part  of  its  inhabitants  are  already  actually  instated  in  lieaven;  [o  ] 
As  unto  its  state  on  earth,  it  comes  down  from  heaven.  Rev.  xxi. 
2,  3, — that  is,  hath  its  original  from  divine  authority  and  institu- 
tion;  [4]  Because  the  state,  portion,  and  inheritance  of  all  its 
inhabitants,  lies  in  heaven;  [o.]  Because  the  spiritual  life  of  all  that 
belong  unto  it,  and  the  graces  which  they  act  therein,  are  heavenly; 
ft).]  Tiieii  TiX/rsu/xa,  or  "  citv  conversation,"  is  in  heaven,  Phil.  iii.  20. 


334  AN  EXPOSITION  OF  THE  [CHA.P.  XII. 

This  is  the  second  privilege  of  the  gospel-state,  wherein  all  tlie 
remaining  promises  of  the  Old  Testament  are  transferred  and  made 
over  to  believers.  Whatever  is  spoken  of  the  city  of  God,  or  of 
Jerusalem,  that  is  spiritual,  that  contains  in  it  the  love,  or  grace,  or 
favour  of  God,  it  is  all  made  theirs;  faith  can  lay  a  claim  unto  it 
all.  Believers  are  so  come  to  this  city,  as  to  be  inhaliitants,  free 
denizens,  possessors  of  it;  unto  whom  all  the  rights,  privileges,  and 
immunities  of  it  do  belong.  And  what  is  spoken  of  it  in  the  Scrip- 
ture is  a  ground  of  faith  unto  them,  and  a  spring  of  consolation. 
For  they  may  with  confidence  make  application  of  what  is  so  spoken 
unto  themselves  in  every  condition ;  and  they  do  so  accordingi}'-. 
And  we  may  yet  a  little  further  represent  the  glory  of  this  privilege, 
in  the  ensuing  observations: — 

(1.)  A  city  is  the  only  place  of  rest,  peace,  safety,  and  honour, 
among  men  in  this  world.  Unto  all  these,  in  the  spiritual  sense, 
we  are  brought  by  the  gospel.  Whilst  men  are  under  the  law,  they 
are  at  Sinai,  in  a  wilderness  where  is  none  of  these  things.  The 
souls  of  sinners  can  find  no  place  of  rest  or  safety  under  the  law. 
But  we  have  all  these  things  by  the  gospel:  Best  in  Christ,  peace 
with  God,  order  in  the  communion  of  faith,  safety  in  divine  protec- 
tion, and  honour  in  our  relation  unto  God  in  Christ. 

(2.)  The  greatest  and  most  glorious  city  which  is,  or  ever  was  in 
the  world,  is  the  city  of  this  or  that  man,  who  hath  power  or  domi- 
nion in  it.  So  spake  Nebuchadnezzar  of  his  city,  "  Is  not  this  great 
Babylon,  that  I  have  built  for  the  house  of  the  kingdom  by  the 
might  of  my  power,  and  for  the  honour  of  my  majesty?"  Dan.  iv.  30. 
We  know  what  was  the  end  of  him  and  his  city.  The  gospel-church 
is  the  city  of  the  living  God;  and  it  is  ten  thousand  times  more 
glorious  to  be  a  citizen  thereof,  than  of  the  greatest  city  in  the  world. 
To  be  a  citizen  of  the  city  of  God,  is  to  be  free,  to  be  honourable, 
to  be  safe,  to  have  a  certain  habitation,  and  a  blessed  inheritance. 

(o.)  God  dwells  in  the  church  of  believers.  The  great  King  in- 
habiteth  his  own  city.  Herein  is  the  especial  residence  of  his  glory 
and  majesty.  He  built  it,  framed  it  for  himself,  and  says  concern- 
ing it,  "  Here  will  I  dwell,  and  this  shall  be  my  habitation  for  ever." 
And  it  is  no  sniall  privilege,  to  dwell  with  God  in  his  own  city. 
The  name  of  this  city  is  "  Jehovah-shammah, — The  LouD  is  there," 
Ezek.  xlviii.  35. 

(4.)  The  privileges  of  this  city  of  God  are  heavenly;  it  is  "the 
heavenly  Jerusalem."  Hence  it  is  that  the  world  sees  them  not, 
knows  them  not,  values  them  not.  They  are  above  them,  and  their 
glory  is  imperceptible  unto  them. 

(5.)  All  the  powers  of  the  world,  in  conjunction  with  those  of 
hell,  cannot  dispossess  believers  of  their  interest  and  habitation  in 
this  heavenly  city. 


VER.  22-24.]  EPISTLE  TO  THE  HEBREWS.  S35 

(6.)  There  is  a  spiritual  order  and  beauty  In  the  communion  of 
the  catholic  church,  such  as  becomes  the  city  of  the  living  God; 
and  such  as  wherein  the  order  framed  by  the  constitutions  of  men 
hath  no  concernment. 

And  in  many  other  things  we  might  declare  the  glory  of  this 
privilege.     Ana, — 

Obs.  11.  It  is  our  duty  well  to  consider  what  sort  of  persons  they 
ought  to  1)0  who  are  meet  to  be  denizens  of  this  city  of  God. — The 
greater  number  of  those  who  pretend  highly  unto  the  church  and 
its  privileges,  are  most  unfit  for  this  society.  They  are  citizens  of 
the  world. 

3.  In  the  next  place  the  apostle  affirms,  that  believers  are  come 
to  "  an  innumerable  company  of  angels."  For  having 
declared  that  they  are  come  to  the  city  of  God,  he  .  '^*'  ^''^''"* 
shows  m  the  next  place  who  are  the  inhabitants  of 
that  city  besides  themselves.  And  these  he  distributes  into  several 
sorts,  as  we  shall  see,  whereof  the  first  is  "  angels."  We  are  come 
to  them  as  our  fellow-citizens, — to  "  myriads  of  angels."  Myp/aj  is 
"ten  thousand;"  and  when  it  is  used  iu  the  plural  number,  it  sig- 
nifies "  an  innumerable  company,"  as  we  here  render  it.  Possibly 
he  hath  respect  unto  the  angels  that  attended  the  presence  of  God 
in  the  giving  of  the  law,  whereof  the  psalmist  says,  "  The  chariots 
of  God  are  twenty  thousand,  even  thousands  of  angels:  the  Lord 
is  among  them,  as  in  Sinai,  in  the  holy  place,"  Ps.  Ixviii.  17;  or  the 
account  of  them  given  by  Daniel,  "Thousand  thousands  ministered 
unto  him,  and  ten  thousand  times  ten  thousand  stood  before  him," 
chap.  vii.  10, — that  is,  "an  innumerable  company." 

This  access  unto  angels  is  spiritual.  The  access  of  the  people 
unto  their  ministry  in  Sinai  was  corporeal  only,  nor  had  they  any 
communion  with  them  thereby.  But  ours  is  spiritual,  which  needs  no 
local  access  unto  it.  We  come  thereby  unto  them  whilst  we  are  on 
the  earth  and  they  in  heaven.  We  do  not  so  with  our  prayers; 
which  is  the  doting  superstition  of  the  church  of  Rome,  utterly  de- 
structive of  the  communion  here  asserted.  For  although  there  be  a 
difference  and  distance  between  their  persons  and  ours  as  to  dignity 
and  power,  yet  as  unto  this  communion  we  are  equal  iu  it  with 
them,  as  one  of  them  directly  declares;  saying  unto  John,  "  Wor- 
ship me  not:  I  am  thy  fellow-servant,  and  of  thy  brethren  that 
have  the  testimony  of  Jesus,"  Rev.  xix.  10,  xxii.  9.  Nothing  can 
be  more  groundless,  than  that  fellow-servants  should  worship  one 
another.  But  we  have  an  access  unto  them  all;  not  to  this  or  that 
tutelar  angel,  but  unto  the  whole  innumerable  company  of  them. 
And  this  we  have,  (1.)  By  the  recapitulation  of  them  and  us  in 
Christ,  Eph.  i.  10.  They  and  we  are  brought  into  one  mystical 
body,  whereof  Ciu-ist  is  head;  one  family,  which  is  in  heaven  and 
VOL.  XVI. — 22 


336  AN  EXPOSITION  OF  THE  ^CHAP.  XIL 

earth,  called  after  his  name,  Eph.  iii.  14,  15.  "VVe  are  brought 
together  into  one  society:  the  nature  of  which  effect  of  infinite 
wisdom  I  have  elsewhere  declared.  (2.)  In  that  they  and  we  are 
constantly  engaged  in  the  same  worship  of  Jesus  Christ.  Hence 
they  call  themselves  our  "  fellow-servants."  This  God  hath  given 
in  command  unto  them,  as  well  as  unto  us.  For  he  saith,  "  Let  all 
the  angels  of  God  worship  him,"  Heb.  i.  6;  which  they  do  accord- 
ingly. Rev.  V.  11,  12.  (3.)  We  have  so  on  the  account  of  the 
ministry  committed  unto  them  for  the  service  of  the  church,  Heb. 
i.  14.  See  the  exposition  of  that  place.  (4.)  In  that  the  fear  and 
dread  of  their  ministry  is  now  taken  from  us;  which  was  so  great 
under  the  old  testament,  that  those  unto  whom  they  appeared 
thought  they  must  die  immediately.  There  is  a  perfect  reconcilia- 
tion between  the  church  on  the  earth  and  the  angels  above;  the 
distance  and  enmity  that  were  between  them  and  us  by  reason  of 
sin  are  taken  away,  Col.  i.  20.  There  is  a  oneness  in  design  and  a 
communion  in  service  between  them  and  us:  as  we  rejoice  in  tiieir 
happiness  and  glory,  so  they  seek  ours  continually;  their  ascription 
of  praise  and  glory  to  God  is  mingled  with  the  praises  of  the  church, 
so  as  to  compose  an  entire  worship,  Rev.  v.  8-12. 

Wherefore  by  Jesus  Christ  we  have  a  blessed  access  unto  this 
**  innumerable  company  of  angels."  Those  who,  by  reason  of  our  fall 
from  God,  and  the  first  entrance  of  sin,  had  no  regard  unto  us,  but 
to  execute  the  vengeance  of  God  against  us,  represented  by  the 
cherubim  with  the  flaming  SAVord,  (for  "  he  maketh  his  angels  spirits, 
and  his  ministers  a  flame  of  fire,")  to  keep  man,  when  he  had  sinned, 
out  of  Eden,  and  from  the  tree  of  life,  Gen.  iii.  24;  those  whose 
ministry  God  made  use  of  in  giving  of  the  law,  to  fill  the  people 
with  dread  and  terror;  they  are  now,  in  Christ,  become  one  mystical 
body  with  the  church,  and  our  associates  in  design  and  service. 
And  this  may  well  be  esteemed  as  an  eminent  privilege  which  we 
receive  l)y  the  gospel.     And  if  this  be  so,  then, — 

Obs.  III.  The  church  is  tiie  safest  society  in  the  world. — A  kingdom 
it  is,  a  city,  a  family,  a  house,  which  the  power  of  hell  and  the  world 
can  never  prevail  against.  Nor  are  these  boasting  words,  hi  whatever 
distressed  condition  it  may  be  in  this  world,  but  the  faithful  sayings 
of  God.  Our  Lord  Jesus  Christ,  the  head  of  this  society,  when  he 
was  entering  into  his  sufferings,  to  manifest  that  he  did  it  by  his 
own  will  and  choice,  and  was  not  necessitated  unto  it  by  tlie  power 
of  men,  affirms,  that  on  one  request,  his  Father  would  send  "  more 
than  twelve  legions  of  angels,"  Matt.  xxvi.  53; — mon^  angels  than 
there  were  soldiers  in  the  whole  Roman  empire,  whereof  every  one 
could  destroy  an  army  in  an  hour,  as  one  did  that  of  Sennacherib! 
And  when  all  these  belong  unto  the  communion  of  the  chinch,  if 
the  least  evil  be  attempted  agamst  it,  beyond  or  be.t>ide  the  will  of 


VER.  22-24.]  EPISTLE  TO  THE  HEBREWS.  '337 

God,  they  are  all  in  readiness  to  prevent  it,  and  revenge  it.  Tiiey 
continually  watch  against  Satan  and  the  world,  to  keep  all  the  con- 
cerns of  the  church  within  the  bounds  and  limits  of  the  divine  will 
and  pleasure.  They  have  a  charge  over  all  their  fellow-servants  in 
the  blessed  family,  to  take  care  of  them  in  all  their  ways.  Let  us 
not  fear  the  ruin  of  the  church,  whilst  there  is  "an  innumerable 
company  of  angels"  belonging  unto  it. 

Obs.  IV.  It  is  the  most  honourable  society  in  the  world;  for  all 
the  angels  in  heaven  belong  unto  it. — This  poor,  despicable,  perse- 
cuted church,  consisting  for  the  most  part  of  such  as  are  contemned 
in  the  world,  yet  is  admitted  into  the  society  of  all  the  holy  angels 
in  heaven,  in  the  worship  and  service  of  Christ. 

Obs.  V.  And  we  may  see  hence  the  folly  of  that  "  voluntary  hu- 
mility, in  worshipping  of  angels,"  which  the  apostle  condemns,  and 
which  is  openly  practised  in  the  church  of  Rome.  And  the  apostle 
placeth  the  rise  of  this  superstition  in  the  church  on  a  "  voluntary," 
uncommanded  "  humility."  For  therein  men  debase  themselves 
unto  the  religious  worship  of  those  who  would  be  only  their  fellow- 
servants,  in  case  they  are  real  partakers  of  the  benefits  and  privi- 
leges of  the  gospel. 

Obs.  VL  It  is  the  highest  madness  for  any  one  to  pretend  himself 
to  be  the  head  of  the  church,  as  the  pope  doth,  unless  he  assume 
also  unto  him.self  to  be  the  head  of  all  the  angels  in  heaven ;  for 
they  all  belong  unto  the  same  church  with  the  saints  here  below. — 
And  therefore,  where  mention  is  made  of  the  headship  of  Christ, 
they  are  expressly  placed  in  the  same  subjection  unto  him,  Eph. 
L  20-23. 

4.  Another  instance  of  the  glory  of  this  state  is,  that  Ua.yny6fii, 

therein  believers  come  to  "  tlie  general  assembly  and  ««<  ii^K/.inria 
church  of  the  first-born,"  which  are  written  in  heaven,     "^f"^'^"'^'"^'-"'- 

Both  the  words  here  used,  -ravriyvpis  and  haXriCa,  are  borrowed 
from  the  customs  of  those  cities  whose  government  was  democra- 
tical;  especially  that  of  Athens,  whose  speech  was  the  rule  of  the 
Greek  language.  Uavrtyvpig,  v/as  the  solemn  assembly  of  all  persons 
of  all  sorts  belonging  unto  the  city,  where  they  were  entertained 
with  spectacles,  sacrifices,  festival  solemnities,  and  laudatory  ora- 
tions. Ac'yoj  -zatirr/upiTios,  is  "a  commendatory  oration."  Hence  is 
the  word  used  for  any  great  general  assembly,  as  we  here  translate 
it,  with  respect  unto  praise  and  joy.  In  these  assemblies  no  busi- 
ness of  the  state  was  transacted.  But  sjcKXrie/a  was  a  *'  meeting  of  the 
citizens,"  to  determine  of  things  and  affairs  which  had  had  a  previous 
deliberation  in  the  senate.  Hence  it  is  applied  to  signify  that  which 
we  call  "  the  church;"  or  ''Ci?,  "the  congregation."  For  that  is  an 
asseml)ly  fur  all  the  spiritual  ends  of  the  society,  or  all  that  belong 
unto  it. 


538  AN  EXPOSITION  OF  THE  [CHAP.  XTI. 

Herein  there  may  be  an  allusion  unto  the  assemhlies  of  such  cities. 
But  I  rather  think  the  apostle  hath  respect  unto  the  great  assembly 
of  all  the  males  of  the  church  of  the  old  testament.  This  was  a 
divine  institution  to  be  observed  three  times  a-year,  at  the  solemn 
feasts  of  the  church,  Exod.  xxxiv.  23;  Deut  xvi.  16.  And  the  as- 
sembly of  them  was  called  "  the  great  congregation,"  Ps.  xxii.  25, 
XXXV.  18,  xl.  9,  10;  being  the  greatest  solemnities,  and  the  most 
glorious  in  the  whole  church,  a  matter  of  triumph  unto  tliem  all. 
Or  it  may  be,  regard  is  had  unto  the  general  assembly  of  the  whole) 
people  at  Sinai,  in  receiving  of  the  law.  But  there  is  also  a  great 
difference  between  those  assemblies  and  this.  For  unto  those  civil 
and  political  assemblies,  as  also  that  of  the  church,  it  was  necessary 
that  there  should  be  a  local  meeting  of  all  that  belonged  unto  them ; 
but  the  assembly  and  church  here  intended  are  spiritual,  and  so  is 
their  meeting  or  convention.  There  never  was,  nor  ever  shall  be, 
a  local  meeting  of  them  all,  until  the  last  day.  At  present,  such  as 
is  the  nature  of  their  society,  such  is  their  convention ;  that  is,  spi- 
ritual. But  yet  all  that  belong  unto  the  general  assembly  intended, 
Avhich  is  the  seat  of  praise  and  joy,  are  obliged,  by  virtue  of  especial 
institution,  whilst  they  are  in  this  world,  to  assemble  in  particular 
church  societies,  as  I  have  elsewhere  declared.  But  we  shall  under- 
stand more  of  the  nature  of  this  assembly  and  church,  when  we  have 
considered  who  they  are  of  whom  it  doth  consist, — 

"  Of  the  first-born,  which  are  written  in  heaven."  Some  late  ex- 
positors, as  Schlichtingius,  Grotius,  and  his  follower,  confine  this 
unto  the  apostles  and  evangelists,  with  some  others  of  the  first 
Christian  assembly.  And  in  the  same  judgment  Aquinas,  mth  some 
others  of  the  Roman  church,  went  before  them.  The  Greek  scholiasts 
apply  the  words  unto  the  elect,  or  all  true  believers:  whom  we  must 
follow;  for  it  is  evident  that  not  the  apostles  only  are  here  in- 
tended. For,  (1.)  It  may  be  inquired,  whether  the  apostles  them- 
selves, upon  their  call  by  the  gospel,  did  not  come  unto  "the 
assembly  of  the  first-born?"  If  they  did,  then  are  not  they  them- 
selves alone  here  intended.  (2.)  Had  the  apostles  alone  their  names 
written  in  heaven,  as  these  first-born  had,  they,  and  none  but  they, 
are  so  written  in  heaven.  But  this  is  untrue,  as  we  shall  see.  (3.) 
Are  not  all  elect  believers  capable  of  this  character?  For,  [1.] 
Doth  not  God  call  all  Israel,  who  were  a  type  of  the  spiritual 
cliurch,  his  ''  first-horn V  Exod.  iv.  22.  [2.]  Are  not  all  believers 
l"  the  first-fruits  of  the  creatures?"  James  i.  18;  which,  as  unto 
dedication  unto  God,  answereth  the  first-born  among  men.  All  re- 
deemed ones  are  "  the  first-fruits  unto  God,  and  to  the  Lamb," 
Rev.  xiv.  4.  [o.]  Are  they  not  all  of  them  "  heirs  of  God,  and  co- 
heirs with  Christ?"  which  is  to  be  thb  first-born,  Rom.  "lii.  17; 
"  hdirs  of  salvation,"  Heb.  i.  14.    [4.]  Are  they  not  all  "  kings  and 


VER  22-24.]  EPISTLE  TO  THE  HEBREWS.  539 

priests  unto  God?"  which  compriseth  the  whole  right  of  the  first- 
born. Wherefore  there  is  no  reason  to  confine  this  expression  unto 
the  apostles;  especially  since  most  of  them  at  that  time  were  among 
"the  spirits  of  just  men  made  perfect."  Wherefore  it  is  elect  be- 
lievers that  are  intended. 

But  it  may  be  yet  inquired,  whether  all,  or  some  sort  of  them 
only,  be  designed.  Some  suppose  that  the  saints  departed  under 
the  old  testament,  being  gathered  unto  God  as  his  lot  and  portion, 
are  so  called.  But  the  truth  is,  these  must  of  necessity  be  com- 
prised under  the  following  expression,  of  "  the  spirits  of  just  men 
made  perfect."  The  most  extend  it  unto  all  elect  believers  from 
the  beginning  of  the  world  unto  the  end;  which  is  the  catholic 
cliurch.  And  the  present  church  hatha  communion  and  fellowship 
with  them  all,  on  the  same  account  that  it  hath  them  with  the 
angels.  But  it  is,  in  my  judgment,  more  suitable  unto  the  mind  of 
the  apostle,  and  his  dealing  in  particular  with  the  Hebrews,  that 
the  whole  church  of  elect  believers  then  in  the  world,  consistinrr  of 
Jews  and  Gentiles,  should  be  designed  by  him.  The  collection  of 
the  elect  among  the  Jews  and  Gentiles  into  one  body,  one  general 
assembly,  one  church,  is  that  which  he  celebrates  elsewhere  as  one 
of  the  greatest  mysteries  of  divine  wisdom,  which  was  hid  in  God 
from  the  beginning  of  the  world,  and  not  until  then  revealed.  See 
Epli.  iii.  5-10.  It  was  now  made  known,  which  was  hid  from 
those  under  the  old  testament,  that  there  was  to  be  a  *'  general  as- 
sembly,"  or  "church  of  the  first-born,"  taken  out  of  the  whole  creation 
of  mankind,  without  any  respect  or  distinction  of  nations,  Jews  or 
Gentiles.  So  is  this  assembly  described,  Rev  v.  9,  10,  "Thou  hast 
redeemed  us  to  God  by  thy  blood  out  of  every  kindred,  and  tongue, 
and  people,  and  nation;  and  hast  made  us  unto  our  God  kings  and 
priests;"  that  is,  one  "general  assembly  and  church  of  the  first- 
born." 

This  was  the  great  and  glorious  mystery  which  was  hid  in  the 
will  and  wisdom  of  God  from  the  beginning;  namely,  that  he  would 
collect  into  one  body,  one  assembly,  one  church,  all  his  elect,  in  all 
nations,  Jews  and  Gentiles,  uniting  them  among  themselves  by  faith 
in  Christ  Jesus. 

An  accession  unto  this  assembly,  whose  members  were  thus  dif- 
fused throughout  the  world,  is  that  which  he  proposeth  as  a  great 
privilege  unto  these  believing  Hebrews.  This  he  calls  the  "making 
of  twain  into  one  new  man,"  by  "reconciling  both  unto  God  in  one 
body,"  Eph.  ii.  15,  16.  And  as  he  presseth  this  on  the  Gentile 
believers,  as  an  inexpressible  advantage  imto  them,  namely,  that 
they  were  admitted  unto  the  participation  of  all  those  privileges 
whi_ch  before  were  enclosed  unto  the  Jews,  as  verses  11-19, — in 
which  place  there  is  a  full  description  of  this  general  assembly  and 


340  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

chnrch  of  the  first-born, — so  also  be  acquaints  these  beheving  Jews 
vvitli  the  spiritual  glory  and  advantage  which  they  obtained 
thereby. 

And  their  coming  unto  this  assembly  is  opposed  unto  their  coming 
unto  mount  Sinai;  for  therein  tliere  was  l)oth  vcmyopic,  '•  a  general 
assembly;"  and  sxxXjjcr/a,  "a  cliurch."  It  was  a  general  assembly  of 
all  that  people,  men,  women,  and  children;  and  it  was  a  cliurch,  as 
it  is  called,  Acts  vii.  38,  upon  the  account  of  the  order  which  was  in 
it,  in  the  station  of  the  elders,  priests,  males,  servants,  and  strangers, 
which  I  have  elsewhere  described.  Tijis  was  a  general  assembly 
and  church,  but  of  that  people  only,  and  that  gathered  together 
unto  the  dreadful  and  terrible  delivery  of  the  law.  'In  opposition 
hereunto,'  saith  the  apostle,  '  you  Hebrews,  by  faith  in  Jesus  Christ, 
are  come  unto  the  general  assembly  and  church  of  all  the  elect  that 
are  called  throughout  the  world ;  you  and  they  being  made  "  one 
body;"  yea,  so  strict  is  the  union  between  you,  "one  new  man," 
both  equally  reconciled  unto  God  and  among  yourselves.' 

Ohs.  VII.  The  revelation  of  the  glorious  mystery  of  this  general 
assembly  is  one  of  the  most  excellent  pre-eminencies  of  the  gospel 
above  the  law. — A  mystery  it  was  of  divine  wisdom,  hid  in  God  from 
the  beginning,  but  now  shining  out  in  its  beauty  and  glory.  An 
interest,  therefore,  herein  is  well  proposed  by  the  apostle  as  an 
eminerit  privilege  of  believers.  Until  the  calling  of  this  assembly, 
neither  the  first  promise  nor  any  of  the  institutions  of  the  old  testa- 
ment could  be  perfectly  understood,  as  unto  what  the  wisdom  of  God 
had  couched  in  them. 

Tins  is  that  church  whereunto  all  the  promises  do  belong;  the 
church  "  built  on  the  Rock,  against  which  the  gates  of  hell  shall  not 
prevail ;"  the  spouse,  the  body  of  Clirist,  the  temple  of  God,— his 
habitation  for  ever.  This  is  the  church  which  "  Christ  loved,  and 
gave  himself  for;"  which  he  "  washed  in  his  own  blood,"  that  "he 
might  sanctify  and  cleanse  it  with  the  washing  of  water  by  the  word, 
that  he  might  present  it  to  himself  a  glorious  church,  not  having 
spot,  or  wrinkle,  or  any  such  thing;  but  that  it  should  be  holy  and 
without  blemish,"  Rev.  i.  5,  Eph.  v.  25-27.  This  is  the  church 
out  of  which  none  can  be  saved,  and  whereof  no  one  member  shall 
be  lost. 

As  unto  the  words  themselves,  there  is  a  double  allusion  in  them: 
(1.)  Unto  the  rights  of  the  first-born  in  general;  and 

fuTOTOKuy.  i^gj.^^^^  ^i^g  apostle  seems  to  have  respect  unto  what  he 
Lad  observed  befor^e  of  Esau,  who,  being  a  profane  person,  sold  his 
birthright.  Those  who  are  interested  really  in  the  gospel-church, 
all  of  them  have,  and  do  all  of  them  retain,  a  right  unto  the  whole 
inheritance.  By  their  adoption  they  come  to  have  a  right  unto  all 
that  God  hath  provided,  that  Christ  hath  ^lurchased,  unto  the  whole 


VER.  22-24  ]  EPISTLE  TO  THE  IIEBRE"\vg.  g41 

inheritance  of  grace  and  glory,  (2.)  Unto  the  enrolment  of  the 
first-born  in  the  wilderness,  Num.  iii.  40-42.  Tliis  is  ,^  .  , 
called  "  their  names  being  written  m  heaven,  Luke  x.  irtytyfafifii- 
20 ;  in  "  the  book  of  life/'  Phil.  iv.  3,  Eev.  iii.  5,  xvii.  8;  **'• 
"  the  book  of  life  of  the  Lamb,"  chap.  xiii.  8;  "  the  Lamb's  book 
of  life,"  chap.  xxi.  27.  This  book  of  life  is  no  other  but  the  roll  of 
God's  elect,  in  the  eternal,  immutable  designation  of  them  uiita  grace 
and  glory. 

This,  therefore,  is  "the  general  assembly  of  the  first-born,  written" 
or  enrolled  "  in  heaven,"  namely,  the  elect  of  God,  called,  and  by 
gratuitous  adoption  interested  in  all  the  privileges  of  the  fir&t-born; 
that  is,  made  co-heirs  with  Christ  and  heirs  of  God,  or  of  the  whole 
heavenly  inheritance.  But  although  this  is  comprehensive  of  them  all 
in  all  generations,  yet  believers  come  in  a  peculiar  manner  unto  theni 
of  whom  the  church  of  God  doth  consist  in  the  days  of  their  profes- 
sion. And  further  to  make  out  this  glorious  privilege,  we  may  ob- 
serve,— 

Obs.  VIII.  That  Jesus  Christ  alone  is  absolutely  the  first-born  and 
heir  of  all.  See  the  exposition  on  chap.  i.  2,  where  this  is  handled 
at  large.  He  is  the  first-born  among  the  elect,  theeldest  brother  in 
the  family  of  God,  whereunto  are  annexed  dominion  and  power  over 
the  whole  creation;  whence  he  is  called  "The  first- born  of  every 
creature,"  Col.  i,  15. 

Obs.  IX.  Under  the  old  testament,  the  promises  of  Christ,  and 
that  he  was  to  proceed  from  that  people  according  to  the  flesh,  gave 
the  title  of  sonship  unto  the  church  of  Israel.  So  God  calls  them 
"his  son,  his  first-born,"  Exod.  iv.  22;  because  the  holy  seed  was 
preserved  in  them.  So  these  words  of  the  prophet,  Hos.  xi.  1, 
"  When  Israel  was  a  child  I  loved  him,  and  called  my  son  out  of 
Egypt,"  are  applied  by  the  evangelist  unto  the  person  of  Christ,  Matt. 
ii.  15.  For  although  they  were  first  spoken  of  the  whole  church  of 
Israel,  yet  were  they  not  so  upon  their  own  account,  but  of  His  alone 
who  was  to  come  forth  of  them. 

Obs.  X.  All  the  right  and  title  of  believers  under  the  okU  testa- 
ment unto  sonship,  or  the  right  of  the  first-born,  arises  merely  from 
their  interest  in  him,  and  participation  of  him,  who  is  absolutely  so. 
All  things  are  theirs,  because  they  are  Christ's,  1  Cor.  iii.'  22,  2.3. 
Without  this,  whatever  are  our  outward  enjovments  and  privileges, 
whatever  place  of  dignity  we  may  hold  in  the  visible  proft  ssing 
church,  we  are  vagabonds,  that  have  neither  lot  nor  portion  in  things 
spiritual  and  eternal. 

06s.  XI.  It  is  a  glorious  privilege  to  be  brought  into  this  blessed 
society,  this  general  assembly  of  the  first-born;  and  as  such  it  is  here 

'  He  has  spoken  of  the  oM  testament  in  Obs.  IX.,  and  as  he  seems  proving  the 
general  preposition  in  Obs.  Vlll.,  can  this  be  a  ULspi-iai  for  '•  uvw": — Ed. 


AN  EXPOSITION  OF  THE  [C'HAP.  XII. 

proposed  by  the  apostle.  And  we  shall  find  it  so,  if  we  consider 
what  company,  society,  or  assembly,  we  belong  unto  without  it; 
for  this  is  no  other  but  that  of  devils,  and  the  wicked  seed  of  the 
serpent. 

Obs.  XII.  If  we  are  come  unto  this  assembly,  it  is  our  duty  care- 
fully to  behave  ourselves  as  becometh  the  members  of  this  society. 

Obs.  XIII.  All  contests  about  church -ordex*,  state,  interest,  power, 
with  whom  the  church  is,  are  vain,  empty,  fruitless,  unprofitable, 
among  those  who  cannot  evidence  that  they  belong  unto  this  gene- 
ral assembly. 

Obs.  XIV.  Eternal  elention  is  the  rule  of  the  dispensation  of  effec- 
tual grace,  to  call  and  collect  an  assembly  of  first-born  unto  God. 

5.  The  apostle  proceeds,  in  the  next  place,  to  mind  us  of  the 
supreme  head  of  this  holy  society,  the  author  and  end 

«/ ^  xpirn  ^^  -^  which  is  God  himself:  "  And  to  God,  the  iudire 
of  all."  The  words,  as  they  lie  in  the  text,  are,  "To 
the  judge,  the  God  of  all;'  but  none  doubt  but  that,  as  unto  the 
sense  of  them,  the  name  "  God"  is  the  subject,  and  that  of  "judge" 
the  predicate  in  the  proposition,  as  we  read,  "  To  God,  the  judge  of 
all,"  It  is  not  improbable,  but  that,  in  the  enumeration  of  these  glo- 
rious privileges,  the  apostle  makes  mention  of  the  relation  of  God 
unto  this  society  and  communion,  to  beget  in  believers  a  due  rever- 
ence of  what  they  are  called  unto  therein;  and  so  he  shuts  up 
his  improvement  of  this  whole  discourse,  as  we  shall  see.  verses 
28,  29. 

Tliere  are  two  things  in  the  words:  (1.)  That  believers  have  a  pe- 
culiar access  unto  God;  (2.)  That  they  have  it  unto  him  as  "  the 
judge  of  all,"  in  a  peculiar  manner. 

(1.)  This  access  unto  God  by  Jesus  Christ  is  often  mentioned  in 
the  Scnpture  as  an  eminent  privilege.  Without  him  they  are  afar 
off  from  God,  placed  at  an  infinite  distance  from  him,  by  their  own 
sin  and  the  curse  of  the  law;  figured  by  the  people's  removal  and 
standing  afar  off  at  the  giving  of  the  law,  Exod.  xx.  18,  19.  Neither 
was  there  any  way  to  make  an  approach  unto  him;  signified  by 
the  severe  interdict  against  the  touching  of  the  mount,  or  taking  one 
step  over  its  bounds  to  gaze,  when  the  tokens  of  his  presence  were 
upon  it,*in  the  legislation.  But  all  believers  have  an  access  unto 
God  by  Christ.  And  hereof  there  are  two  parts:  [1.]  They  have  an 
access  unto  his  grace  and  favour  by  their  justification,  Rom.  v.  1,  2. 
[2.]  An  access  unto  him,  and  the  throne  of  his  grace,  with  liberty 
and  bohlness  in  their  divine  worship.  This  none  have  but  believers; 
and  they  hav^  it  no  otherwise  but  by  Jesus  Christ,  Eph.  ii.  18; 
Heb.  iv.  15,  lb,  x.  19-22.     See  the  exposition  on  the  places. 

(2.)  They  have  an  access  unto  God  as  "the judge  of  all."  This 
may  not  seem  a  privilege;  for  it  is  the  lot  of  all  men  to  ai)pear  be- 
fore his  judgment-seat.     But  it  is  one  thing  to  be  brought  before  a 


VEK.  22-24.]  EPISTLE  TO  THE  HEBREWS.  Si'J, 

judge  to  be  tried  and  sentenced  as  a  criminal;  another,  to  have  a 
I'avourable  access  unto  him  as  our  occasions  do  require.  Such  is 
the  access  here  intended.  Considering  God  as  the  supreme  gover- 
nor and  judge  of  all,  men  desire  not,  they  dare  not  make  use  of, 
they  cannot  obtain,  an  admission  into  his  presence:  but  we  have 
this  favour  through  Christ. 

This  therefore,  in  general,  is  the  privilege  mtended,  namely,  that 
we  have  liberty  and  freedom  to  draw  nigh  unto  God,  even  as  he  is 
"the  judge  of  all;"  which  no  others  have,  nor  can  pretend  unto. 
But  unto  this  access  there  are  previously  required  the  pardon  of  our 
sins,  the  justification  of  our  persons,  and  the  sanctification  of  our 
natures;  without  which  no  man  can  behold  God  as  a  judge,  but  unto 
his  confusion.  Behold,  then,  how  great  is  the  privilege  of  that  state 
which  we  are  called  unto  by  the  gospel,  namely,  which  gives  us  such 
a  sense  and  assurance  of  our  pardon,  adoption,  justification,  and  s.mc- 
tification,  as  that  we  may  with  boldness  come  unto  the  Judge  of  all 
on  his  throne! 

On  this  supposition,  there  is  a  double  consideration  of  God  as  a 
judge,  which  makes  it  our  eminent  privilege  to  iiave  an  access  unto 
him  as  such:  [1.]  That  it  is  he  who  will  judge  the  cause  of  the 
church  against  the  world,  in  that  great  contest*  that  is  between 
them.  However  here  they  may  be  cast  in  their  cause,  by  such  as 
pretend  a  right  to  judge  them,  they  have  admission  unto  his  throne, 
who  will  execute  judgment  in  their  behalf.  See  Mic.  vii.  9,  10. 
And  it  is  a  glorious  prospect  which  they  take  of  God  as  a  judge,  in 
the  execution  of  his  righteous  judgments  on  their  enemies.  Rev.  xv. 
S,  4,  xvi.  5-7.  [2.]  That  it  is  he  who  will,  as  a  righteous  judge, 
give  them  their  reward  at  the  last  day:  2  Tim.  iv.  8,  "There  is 
laid  up  for  me  a  crown  of  righteousness,  which  the  Lord,  the 
righteous  judge,  shall  give  me  at  that  day:"  which  are  blessed  pri- 
vileges. And  we  may  observe,  for  the  further  clearing  of  the  mind 
of  the  Holy  Ghost,  as  unto  our  own  concernment, — 

Ohs.  XV.  In  Jesus  Christ  believers  are  delivered  from  all  dis- 
couraging dread  and  terror,  in  the  consideration  of  God  as  a  judge; 
such,  I  mean,  as  befell  the  people  at  Sinai  in  the  giving  of  the  law. 
They  now  behold  all  his  glory  in  the  face  of  Jesus  Christ;  which 
makes  it  amiable  and  desirable  unto  them.  See  our  discourse  of 
the  glory  of  Christ,  and  of  God  in  him.^ 

06s.  XVI.  Such  is  the  pre-eminence  of  the  gospel-state  above 
that  of  the  law,  that  whereas  they  of  old  were  severely  forbidden 
to  make  any  approach  unto  the  outward  signs  of  the  presence  of 
God,  we  have  now  an  access  with  boldness  unto  his  throne. 

Ohs.  XVII.  As  the  greatest  misery  of  unbelievers,  is  to  be  brought 
iutp  the  presence  of  this  Judge,  so  it  is  one  of  the  greatest  privi- 


'  See  Tol.  i.  of  his  miscellaneous  works. — Ea. 


344  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

leges  of  believers  that  they  may  come  unto  him. — Hence  is  that 
cry  of  hvpocritical  sinners,  Isa.  xxxiii.  14. 

Obs.  XVIII.  Believers  have  an  access  to  God,  as  the  judge  of  all, 
with  all  their  causes  and  complaints. — As  such  he  will  hear  them, 
plead  their  cause,  and  judge  for  them.  However  they  may  be  here 
oppressed,  in  or  out  of  the  courts  of  men,  the  Judge  of  all  will  at 
all  times  receive  their  appeals,  and  do  them  right.  This  liberty 
no  man  can  deprive  tliem  of;  it  is  purchased  for  them  by  Christ, 
and  makes  their  oppressions  unsafe  to  the  greatest  of  the  sons  of 
men.     Wherefore, — 

Obs.  XIX.  However  dangerous  and  dreadful  the  ctutward  state 
of  the  church  may  be  at  any  time  in  the  world,  it  may  secure  itself 
of  final  success;  because  therein  God  is  judge  alone,  unto  whom 
they  have  free  access. 

Obs.  XX.  The  prospect  of  an  eternal  reward  from  God,  as  the 
righteous  judge,  is  the  greatest  supportment  of  faith  in  all  present 
distresses.       * 

In  all  these  things  we  are  instructed. 

6.  It  followeth  in  the  next  place,  that  we  are  come  to  "  the 
„  ,  ,  spirits  of  iust  men  made  perfect."  They  seem  to  be 
"iixaiay  Tin-  placed  in  this  order  because  of  their  immediate  pre-- 
>.uu)ii.Um.  sence  with  God,  the  judge  of  all.  And  there  is  in- 
cluded in  this  expression, — 

(1.)  That  there  are  spirits  of  men  in  a  separate  state  and  con- 
dition, capable  of  communion  with  God  and  the  church.  That  by 
these  "  spirits,"  the  souls  of  men  departed, — that  essential  part  of 
our  nature  which  is  subsistent  in  a  state  of  separation  from  the 
body, — are  intended,  none  questioneth.  It  is  granted  by  the  So- 
cinians,  who  yet  deny  unto  them  a  state  of  glory,  or  any  intelligent 
actings,  until  the  resurrection.  But  we  are  said  here  to  "  come  unto 
them,"  in  those  actings  of  our  minds  wherein  this  evangelical  com- 
munion doth  consist;  and  this  requires  that  there  be  the  like 
actings  in  them,  without  which  there  can  be  no  such  communion. 

(2.)  That  the  spirits  of  just  men  departed  are  all  of  them  '^made 
perfect!'  All  that  depart  out  of  this  world  have  been  in  it  just  or 
unjust,  justified  or  not.  But  the  spirits  of  all  them  who  being  here 
iust,  or  justified,  and  departed  out  of  theSworld,  are  made  perfect. 
And  as  unto  such,  we  "  come  unto  them."  Estius,  one  of  the  most 
modest  and  judicious  expositors  of  the  Roman  church,  concludes 
hence  that  there  is  a  purgatory,  wherein  are  the  souls  of  some  not 
yet  made  perfect.  But,  as  we  observed  before,  this  state  of  purga- 
tory is  here  plainly  cast  out  of  the  communion  of  the  catholic 
church.  It  hath  none  with  it;  although  it  might  so  have,  were 
there  any  such  state.  For  Estius  himself  says,  that  our  conyng 
unto  these  spirits  of  just  meu  made  perfect  is  by  love;  whence,  by 


VER.  22-24.]  EPISTLE  TO  THE  HEBRE^YS.  S4o 

the  riglit  of  communion,  we  may  desire  the  help  of  their  prayers. 
So  do  they  lessen  the  matter,  when  they  come  to  speak  of  their 
idolatry,  in  their  direct  and  immediate  supplications  unto  them 
But  why  may  we  not  thus  come  unto  the  souls  in  purgatory,  were 
there  any  such  place  or  souls?  For  we  are  obliged  to  love  them,  as 
those  who  are  of  the  same  mystical  body  with  us:  and  our  prayer 
for  them,  which  is  thought  necessary,  is  as  great  an  act  of  com- 
munion as  the  supposed  prayer  of  them  in  heaven  for  us.  Such  a 
slate,  therefore,  is  here  excommunicated  by  the  apostle,  or  cast  out 
of  the  communion  of  the  catholic  church.  And  the  expression  of  the 
apostle  being  indefinite,  makes  no  distinction  between  the  spirits  of 
just  men  departed,  as  if  some  of  them  were  made  perfect,  and  some 
not,  but  is  descriptive  of  them  all;  they  are  all  made  perfect. 

(3.)  The  "just  men"  intended,  were  all  those  whose  faith  and  the 
fruits  of  it  he  had  declared,  chap,  xi.,  with  all  others  of  the  same 
sort  with  them  from  the  foundation  of  the  world.  And  in  following 
of  their  example,  whilst  they  were  on  the  earth,  we  are  admitted 
into  communion  with  them  now  they  are  in  heaven.  But  as  all 
these  are  included,  so  I  doubt  not  but  especial  respect  is  had  unto 
the  times  now  past  of  the  days  of  the  gospel,  and  those  who  liave 
departed  in  them;  for  as  they  were  most  eminent  in  this  world, 
most  of  the  apostles  themselves  being  now  at  rest  in  glory,  so  au 
access  unto  them  is  very  expressive  of  the  privilege  of  the  believing 
Hebrews  who  were  yet  alive. 

(4.)  These  spirits  of  just  men  are  said  to  be  "  made  perfect,"  to 
be  consummated.  And  herein  three  things  are  included:  [1.]  The 
end  of  the  race  wherein  they  had  been  engaged, — the  race  of  faith 
and  obedience,  with  all  the  difEcullies,  duties,  and  temptations  be- 
longing thereunto.  So  the  apostle  began  that  discourse  which  he 
now  draws  to  the  close  of,  by  comparing  our  Christian  obedience 
and  perseverance  therein  unto  running  in  a  race,  verses  1,  2.  Now 
they  who  have  "  finished  their  course,"  who  have  "so  run  as  to  obtain," 
are  said  to  be  "  consummated,"  or  to  sit  down  quietly  in  the  enjoy- 
ment of  the  reward.  [2.]  A  perfect  deliverance  from  all  the  sin,  sor- 
row, trouble,  labour,  and  temptations,  which  in  this  life  they  were 
ex{)osed  unto.  [3.]  Enjoyment  of  the  reward;  for  it  is  not  con- 
sistent with  the  righteousness  of  God  to  defer  it,  after  their  whole 
course  of  obedience  is  accomplished.  This  consummation  they  have 
in  the  presence  of  God,  in  perfection,  according  to  their  capacity^ 
before  the  resurrection;  there  being  nothing  wanting  unto  them  but 
the  reception  of  their  bodies  in  a  state  of  glory.  Though  they  are 
**  made  perfect,"  yet  are  they  no  more  but  "spirits." 

And  we  have  here  a  clear  prospect  into  this  part  of  the  invisible 
vorld;  namely,  the  state  of  the  souls  of  just  men  departed.  For  it 
is  declared,  (1.)  That  they  do  subsist,  acting  their  ialelligent  powers 


346  AN  EXPOSITION  OF  THE  [CIIAP.  XIL 

and  faculties.  For  we  cannot  in  any  sense  *'  come"  to  them  that  are 
not,  or  are  as  in  a  sleep  of  death,  without  the  exercise  of  their 
essential  powers  and  faculties.  Yea,  they  live  in  the  extrcise  of 
them,  inconceivably  above  what  they  were  capacitated  for  whilst 
they  were  in  the  body.  And  their  bodies  at  the  last  day  must  be 
glorified,  to  make  them  meet  instruments  to  exert  the  powers  that 
are  in  them,  (2.)  They  are  in  the  presence  of  God.  There  they 
are  placed  by  the  apostle.  For,  in  our  access  "unto  God  the  judge 
of  all,"  we  ''come  to  the  spirits  of  just  men  made  perfect,"  who 
must  be  in  his  presence.  And  they  are  so  in  his  presence,  as  to  be 
in  conjunction  with  the  holy  angels  in  the  temple-worship  of  heaven. 
(3.)  Tliey  bear  a  part  in  the  communion  of  the  church  catholic. 
!Not  as  the  object  of  the  worship  of  men,  nor  of  their  invocation,  or 
as  mediators  of  intercession  for  them:  such  suppositions  and  prac- 
tices are  injurious  to  them,  as  well  as  blasphemous  towards  Christ. 
But  they  hve  in  the  same  love  of  God  which  animates  the  whole 
catholic  church  below.  They  join  with  it  in  the  ascription  of  the 
same  praises  to  God  and  the  Lamb;  and  have  a  concernment  in  the 
church  militant,  as  belonging  unto  that  mystical  body  of  Christ, 
wherein  themselves  are  sharers.  (4.)  They  are  "consummated,"  or 
"made  perfect;"  freed  from  all  sins,  fears,  dangers,  temptations, 
clogs  of  the  flesh,  and  obnoxiousness  unto  death.  Their  faith  is 
heightened  into  vision,  and  all  their  graces  elevated  into  glory. 
And, — 

Ohs.  XXI.  A  prospect  by  faith  into  the  state  of  the  souls  of  be- 
lievers departed,  is  both  a  comfort  against  the  fear  of  death,  and  a 
supportment  under  all  the  troubles  and  distresses  of  this  present  life. 

7   The  apostle  proceeds  unto  the  immediate  spring  and  centre  of 

Ka,  ^ixH-  ^^  ^^^^  catholic  communion ;  and  that  is,  "  Jesus  the 
Km  na-s  fiiinr^  mediator  of  the  ucw  covcuant."  He  calls  him  hereby 
inirou.  ^j^^  name  of  "Jesus;"  which  is  significant  of  his  saving 

the  church;  which  he  doth  as  he  is  "mediator  of  the  new  covenant." 
What  is  this  "  new  covenant"  or  "  testament,"  and  how  and  in  what 
sense  Jesus  is  the  "mediator"  of  it,  have  been  so  fully  declared  in 
the  exposition  of  chap.  ix.  15-17,  etc.,  as  also  in  other  places,  that  I 
see  no  reason  here  again  to  take  up  that  subject;  nor  do  know  of  any 
addition  needful  thereunto.     Thilher,  therefore,  I  refer  the  reader. 

He  is  here  mentioned  in  opposition  unto  Moses,  who,  as  unto  the 
general  nature  and  notion  of  the  word,  was  a  mediator,  or  middle 
agent,  between  God  and  the  people.  But  as  unto  the  especial  nature 
of  the  mediation  of  Jesus,  he  had  no  interest  in  it.  He  was  not  the 
surety  of  the  covenant  unto  God  on  the  part  of  the  people:  he  did 
not  confirm  the  covenant  by  his  own  death.  He  did  not  offer  him- 
self in  sacrifice  unto  God,  as  Jesus  did.  But  as  an  intern uncius,  a 
middle  person,  to  declare  the  mind  of  God  unto  the  people,  he  waa 


VER.  22-24. J  EPISTLE  TO  THE  HEBREWS.  S  i7 

a  mediator  appointed  by  God,  and  chosen  by  tlie  people  themselves, 
Exod.  XX.  Unto  liini,  as  such  a  mediator,  the  people  came.  "  They 
were  all  baptized  into  Moses  in  the  cloud  and  in  the  sea,''  1  Cor, 
X.  2.  In  opposition  hereunto,  believers  come  to  "  Jesus  the  medi- 
ator of  the  new  covenant." 

And  their  coming  unto  him  as  such  includes  an  interest  in  that 
new  covenant,  and  all  the  benefits  of  it.  Whatever;  therefore,  there 
is  of  mercy,  grace,  or  glory,  prepared  in  the  new  covenant,  and  the 
promises  of  it,  we  are  made  partakers  of  it  all  by  our  access  unto 
Christ,  the  mediator  of  it.  And  whereas  before  he  had  evidenced 
from  the  Scripture  how  much  more  excellent  this  covenant  is  than 
the  old  one,  or  that  made  with  the  people  at  Sinai,  there  is  force  in  it 
to  persuade  them  unto  steadfastness  in  the  profession  of  the  gospel; 
which  is  aimed  at  in  all  these  arguings. 

Obs.  XXII.  This  is  the  blessedness  and  safety  of  the  catholic 
church,  that  it  is  taken  into  such  a  covenant,  and  hath  an  interest 
in  such  a  mediator  of  it,  as  are  able  to  save  it  unto  tlie  utmost. 

Obs.  XXIII.  Tlie  true  notion  of  faith  for  life  and  salvation,  is  a 
coming  unto  Jesus  as  the  mediator  of  the  new  testament. — For 
hereby  we  have  an  egress  and  deliverance  from  the  covenant  of 
works,  and  the  curse  wherewith  it  is  accompanied. 

Obs.  XXIV.  It  is  the  wisdom  of  faith  to  make  use  of  this  medi- 
ator continually,  in  all  wherein  we  have  to  do  with  God. — To  be 
negligent  herein,  is  to  reflect  on  the  wisdom  and  grace  of  God  iu 
appointing  him  to  be  the  mediator  of  the  covenant;  and  on  his  love 
and  power  for  the  discharge  of  that  office. 

Obs.  XXV.  But  that  which  we  are  principally  taught  herein  is, 
that  the  glory,  the  safety,  the  pre-eminence,  of  the  state  of  believers 
under  the  gospel,  consists  in  this,  that  they  come  therein  to  Jesus 
the  mediator  of  the  new  covenant. — This  is  the  centre  of  all  spiri- 
tual privileges,  the  rise  of  all  spiritual  joys,  and  the  full  satisfaction 
of  the  souls  of  all  that  believe.  He  who  cannot  find  rest,  refresh- 
ment, and  satisfaction  herein,  is  a  stranger  unto  tlie  gospel. 

8.   Again,  the  most  signal  instance  wherein  the  Lord  Jesus  exer- 
cised and  executed  his  office  of  mediation  on  the  earth, 
was  the  shedding  of  his  blood  for  the  confirmation  of    ,     *'  "_''"*" 

o  _  _  pavTicr/^ou. 

that  covenant  whereof  he  was  the  mediator.  This  blood, 
therefore,  we  are  said  in  an  especial  manner  to  come  unto.  And  he 
gives  it  a  double  description:  (1.)  From  what  it  is;  it  is  "the  blood 
of  sprinkling."  (2.)  From  what  it  doth  ;  it  "  speaketh  better  things 
than  the  blood  of  Abel"  The  Vulgar  reads,  "  the  aspersion"  or 
*'  sprinkling  of  blood,"  without  cause,  and  by  a  mistake. 

(1.)  There  is  no  doubt  but  that  the  blood  of  Christ  is  called  "the 
blood  of  sprinkliiig,"  in  allusion  unto  the  various  sprinklings  of  Idoud 
by  divine  institution  under  the  old  testament.     For  there  was  no 


3 48  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

blood  offered  at  any  time,  but  part  of  it  was  sprinkled.  But  there 
were  tiuee  signal  instances  of  it:  [1.]  The  blood  of  the  paschal  lamb; 
a  type  of  our  redemption  by  Christ,  Exod.  xii.  21.  [2]  The  blood 
of  the  sacrifices  wherewith  the  covenant  was  confirmed  at  Iloreh, 
Exod.  xxiv.  6-8.  [3.]  Tiie  sprinkling  of  the  blood  of  the  great 
anniversary  sacrifice  of  expiation  or  atonement  by  the  high  priest, 
in  the  most  holy  place,  Lev.  xvi.  14.  All  these  were  eminent  types 
of  the  redemption,  justification,  and  sanctification  of  the  church,  by 
the  blood  of  Christ,  as  hath  been  before  declared.  But  besides  these, 
there  was  an  institution  of  the  sprinkling  of  tlie  blood  in  all  ordinary 
burnt-offerings  and  sacrifices  for  sin.  And  I  no  way  doubt,  but  that 
in  tliis  appellation  of  the  blood  of  Christ  respect  ia  had  unto  them 
all,  so  far  as  they  were  typical,  by  justifying  and  cleansing;  what 
they  all  signified  was  eflScaciously  wrought  thereby.  But  whereas  it 
is  immediately  annexed  unto  the  mention  of  him  as  mediator  of  the 
new  covenant,  it  doth  in  an  especial  manner  respect  the  sprinkling 
of  the  blood  of  the  sacrifices  wherewith  the  covenant  at  Horeb  was 
confirmed.  As  that  old  covenant  was  ratified  and  confirmed  by  the 
meiliator  of  it  with  the  sprinkling  of  the  blood  of  oxen  that  were 
sacrificed;  so  the  new  covenant  was  confirmed  by  the  offering  and 
sprinkling  of  the  blood  of  the  mediator  of  the  new  covenant  himself, 
offered  in  sacrifice  to  God,  as  the  apostle  expounds  this  passage, 
chap,  ix 

Wherefore  the  blood  of  Christ  is  called  "the  blood  of  sprinkling," 
with  respect  unto  the  application  of  it  unto  believers,  as  unto  all  the 
ends  and  effects  for  which  it  was  offered  in  sacrifice  unto  God.  And 
to  be  sprinkled  with  the  blood  of  Christ,  is,  not  by  the  imitation  of 
his  sufferings  to  be  led  unto  eternal  life,  which  is  the  gloss  of  Grotius 
on  the  words;  nor  merely  the  belief  of  his  death  for  the  confirmation 
of  the  covenant,  as  Schlichtingius;  (which  are  wide,  if  not  wild  in- 
terpretati  >ns  of  these  words;  without  the  least  respect  unto  the  sig- 
nification of  them,  or  to  the  nature  and  use  of  legal  sacrifices,  whence 
they  are  taken;  or  to  the  efficacy  of  the  sacrifice  of  Christ,  wliich  is 
expressed  in  them  ;)  but  it  is  the  expiating,  purging,  cleansing  efficacy 
of  his  blood,  as  applied  unto  us,  that  is  included  herein.  See  chap, 
i.  3,  ix.  14,  with  the  exposition. 

(2.)  He  describes  the  blood  of  Christ  by  what  it  doth :  "It  speaketh 

KpuTTova  }ia-    better  things  than  that  of  Abel."     Some  copies  read 

AoDvT/ Ta^i  To»    <!ruf-a  Tov,  which  must  refer  unto  the  person  of  Abel  in 

the  first  place,   "  than  Abel  speaks."     Some,  ';ra/:a  ro, 

which  are  followed  by  all  the  ancient  scholiasts;  and  then  it  must 

refer  to  al/j.a,  "  blood,"  "  the  blood  of  AbeL"^ 


'  Of  the  iincinls,  A  n  d  K  are  in  favour  of  tok,  the  uncial  j  pr'ves  to.     The  latter 
IS  suppoiied  by  several  versions,  the  Striae  among  the  i-fSt. — Ed. 


VEE.  22  24.]  EPISTLE  TO  THE  HEBREWS.  S49 

[1.]  The  Wood  of  sprinkling  "  speaketh."  It  liath  a  voice;  it 
pleads.  And  this  must  be  either  with  God  or  man.  But  whereas 
it  is  the  blood  of  a  sacrifice,  whose  object  was  God,  it  speaks  to  God, 

[2.]  It  speaks  good  things  absolutely;  comparatively  better  things 
than  Abel's.  To  "  speak"  here,  is  to  call  for,  cry  for,  plead  for.  This 
blood  speaks  to  God,  by  virtue  of  the  everlasting  compact  between 
the  Father  and  the  Son,  in  his  undertaking  the  work  of  mediation,  for 
the  communication  of  all  the  good  things  of  the  covenant,  in  mercy, 
grace,  and  glory,  unto  the  church.  It  did  so  when  it  was  shed;  and 
it  continues  so  to  do  in  that  presentation  of  it  in  heaven,  and  of  his 
obedience  therein,  wherein  his  intercession  doth  consist. 

[o.]  Comparatively,  it  is  said  to  speak  "  better  things  than  that 
of  Abel."  For  it  is  granted  here  that  Abel  is  the  genitive  case,  to 
be  regulateil  ))y  a/^aa,  or  "  blood."  But  there  was  a  double  blood  of 
Abel:  '[st.  The  blood  of  the  sacrifice  that  he  offered:  for  he  offered 
of  "the  firstlings  of  his  flock,  and  of  the  fat  thereof,"  Gen.  iv.  4; 
which  was  an  offering  by  blood,  ^dly.  There  was  his  own  blood, 
which  was  shed  by  Cain.  All  the  ancients  take  "the  blood  of  Abel" 
in  this  latter  sense.  Some  of  late  have  contended  for  the  former, 
or  the  blood  of  the  sacrifice  which  he  offered.  The  blood  of  Christ, 
they  say,  was  better,  and  spake  better  things  than  did  Abel  in  his 
bloody  sacrifice.  But  (be  it  spoken  without  reflection  on  them)  this 
conjecture  is  very  groundless,  and  remote  from  the  scope  of  the 
place.  For,  \st.  There  is  no  comparison  intended  between  the 
sacrifice  of  Christ  and  those  before  the  law;  which  belonged  not  at 
all  to  the  design  of  the  apostle.  For  it  was  only  i\Iosaical  institu- 
tions that  he  considered,  in  the  preference  which  he  gives  to  the 
sacrifice  of  Christ  and  the  gospel,  as  is  evident  irom  the  whole 
epistle.  Nor  did  the  Hebrews  adhere  to  any  other.  Yet  the 
pretence  hereof  is  pleaded  in  the  justification  of  this  conjecture. 
telly.  The  apostle  hath  a  respect  unto  some  Scripture  record  of  a 
thing  well  known  to  these  Hebrews;  but  there  is  not  any  one  word 
therein  of  any  speaking  of  Abel  by  the  blood  of  his  sacrifice.  iHlly.  It 
is  expressly  recorded,  that  Abel's  own  blood,  after  it  was  shed,  did 
sjJeak,  cry,  and  plead  for  vengeance,  or  the  punishment  of  the  mur- 
derer. So  speaks  God  himself:  "  The  voice  of  thy  brother's  blood 
crieth  unto  me  from  the  ground,"  Gen.  iv.  10.  And  the  only  speak- 
ing of  Abel  is  assigned  by  our  apostle  to  be  after  his  death,  Heb. 
xi.  4, — that  is,  by  his  blood;  wliereunto  express  regard  is  had  in 
this  place.  4^thly.  The  blood  of  the  sacrifice  of  Abel  did  speak  the 
very  same  things  which  the  blood  of  Christ  speaks,  tljough  in  a 
way  dark,  typical,  and  obscure.  It  had  nothing  in  itself  of  the 
same  efficacy  with  the  blood  of  Christ,  but  it  spake  of  the  same 
things.  For  being  a  sacrifice  by  blood,  to  make  atonement  in 
a  typical  representation  of  the  sacrifice   of  Christ,   it  spake  and 


SoO  AN  EXPOSITION  OF  THE  [CIIAP.  XIL 

pleaded,  in  the  faitli  of  tlie  offerer,  for  mercy  and  pardon.  But 
the  oj)position  here  between  the  things  spoken  for  by  the  blood  of 
spriukhiig,  and  those  spoken  for  by  the  blood  of  Abel,  doth  mani- 
fest that  they  were  of  diverse  kinds,  yea,  contrary  to  one  another. 
Mlily.  The  ground  of  the  comparison  used  by  the  apostle  is  plainly 
this:  That  whereas,  as  unto  men,  the  blood  of  Christ  was  shed  un- 
justly, and  he  was  murdered  by  their  wicked  hands,  even  as  Abel 
was  by  the  hands  of  Cain, — the  consideration  whereof  might  have 
cast  many  of  tlie  Jews  who  were  consenting  thereunto  into  Cain's 
desperation, — he  shows  that  the  blood  of  Christ  never  cried,  as  Abel's 
did,  for  vengeance  on  them  by  whom  it  was  shed,  but  pleaded  their 
pardon  as  sinners,  and  obtained  it  for  many  of  them:  so  speaking 
things  quite  of  another  nature  than  did  that  of  Abel.  This,  there- 
fore, is  the  plain,  obvious,  ami  otdy  true  sense  of  the  place. 

We  may  now  take  a  little  view  of  the  whole  context,  and  the 
mind  of  God  therein.  It  is  a  summary  declaration  of  the  two  states 
of  the  law  and  the  gospel,  with  their  difference,  and  the  incomparable 
pre-eminence  of  the  one  above  the  other.  And  three  things,  among 
others  in  general,  are  represented  unto  us  therein. 

First,  Tiie  miserable,  woful  condition  of  poor  convinced  sinners 
under  the  law,  and  obnoxious  unto  the  curse  thereof.  For,  1 
They  are  forced  in  their  own  consciences  to  subscribe  unto  the  holi- 
ness and  equity  of  the  law, — that  "the  commandment  is  holy,  and 
just,  and  good;"  so  that  whatever  evil  ensues  thereon  unto  them,  it 
is  all  from  themselves,  they  are  alone  the  cause  of  it.  This  gives 
strength  and  sharpness,  and  sometimes  fury,  to  their  reflections  on 
themselves.  2.  They  are  terrified  with  the  evidences  of  divine 
severity  against  sin  and  sinners;  which,  as  it  was  evidenced  and 
proclaimed  in  the  first  giving  of  the  law,  so  it  still  accompanies  the 
administration  of  it.  8.  They  have  hereon  a  full  conviction  that 
they  are  not  able  to  abide  its  commands,  nor  to  avoid  its  threaten- 
ings.  They  can  neither  obey  nor  flee.  4.  Hereon  in  their  minds 
they  put  in  a  declinatory,  as  to  its  present  execution;  they  would 
have  God  speak  no  more  unto  them  about  this  matter.  5.  Upon 
the  whole,  they  must  perish  eternally,  they  know  they  must,  unless 
there  be  some  other  way  of  deliverance  than  what  the  law  knoweth 
of.  What  is  the  distress  of  this  state,  they  know  alone  who  have 
been  cast  into  it.  Others,  who  now  despise  it,  will  also  understand 
it  when  the  time  of  relief  shall  be  past. 

Secondly,  The  blessed  state  of  believers  is  also  represented  unto  us 
heiein,  and  that  not  only  in  their  deliverance  from  the  law,  but  also 
in  the  glorious  privileges  which  they  obtain  by  the  gospel.  But 
these  having  been  particularly  spoken  unto,  I  shall  not  mention 
them  again. 

Tliirdly,  A  representation  of  the  glory,  beauty,  and  order,  of  the  in- 


TER.  22-24.]  EPISTLB IW  THE  HEBREWS.  351 

visiljle  worlil,  of  the  new  creation,  of  the  spiritual  catliolic  cJnirch. 
There  was  originally  an  excellent  glory,  beauty,  and  order,  in  the 
visible  world,  in  the  heavens  and  the  earth,  with  the  host  of  them. 
There  is  a  pretence  unto  these  things  amongst  men.  in  their  empire, 
dominion,  power,  and  enjoyments.  But  what  are  the  one  or  other  to 
the  beauty  and  glory  of  this  new  world,  which  is  visible  only  to  the 
eyes  of  faith  !  He  is  blind  who  sees  not  the  difference  between 
these  things.  This  is  the  state  and  order  of  this  heavenly  kingdom, 
— every  thing  that  belongs  unto  it  is  in  its  proper  place  and  station: 
God  at  the  head,  astheframer,  erector,  and  sovereign  disposer  of  it; 
Jesus,  as  the  only  means  of  all  communications  between  God  and 
the  residue  of  the  church ;  innumerable  myriads  of  angels  minister- 
ing unto  God  and  men  in  this  society;  the  spirits  of  just  men  at 
rest,  and  in  the  enjoyment  of  the  reward  of  their  obedience;  all  the 
faithful  on  the  earth  in  a  Sion-state  of  liberty  in  their  worship,  and 
righteousness  in  their  persons.  This  is  the  city  of  the  living  God, 
wherein  he  dwelleth,  the  heavenly  Jerusalem.  Unto  this  society 
can  no  creature  approach,  or  be  admitted  into  it,  who  is  not  by 
faith  united  unto  Christ,  whatever  pretences  they  may  have  to  an 
interest  in  the  visible  church,  framed  as  to  its  state  and  order  by 
themselves  unto  their  own  advantage:  without  that  qualification, 
they  are  strangers  and  foreigners  unto  this  true  church-state,  wherein 
God  is  delighted  and  glorified.  A  view  hereof  is  sufficient  to  dis- 
cover the  vain  pretences  unto  beauty  and  glory  that  are  amongst 
men.  What  are  all  the  kingdoms  of  the  world,  and  the  glory  of 
them,  but  mortality,  wasting  itself  in  vanity  and  confusion,  ending 
in  endless  misery.     Herein  is  true,  eternal,  never-fading  glory,  etc. 

Secondly,  Our  last  inquiry  on  these  words  is.  How  Ave  "come" 
unto  all  these  things?  as  it  is  in  the  beginning'  affirmed 
that  we  do,  that  all  believers  are  so  come;  so  come      ^    ^'"^  "  "' 
as  to  be  admitted  into,  to  be  made  members  of  this 
heavenly  society,  and  to  bear  a  part  in,  the  communion  of  it.     I 
answer, — 

1.  The  original  of  this  communion,  the  framer  of  this  societ}^  is 
God  himself,  even  the  Father,  in  a  peculiar  manner.  Therefore 
doth  our  admission  into  it  arise  from  and  depend  upon  some  pecu- 
liar act  of  his.  And  tLis  is  election.  That  is  his  book  wherein  he 
enrols  the  names  of  all  angels  and  men  that  shall  be  of  this  society, 
Eph.  i.  3,  4. 

!2.  The  only  means  of  an  actual  admission  into  this  society  is 
Jesus  Christ,  in  his  person  and  mediation.  For  although  angela 
are  not  redeemed  and  justified  by  him,  as  we  are,  yet  tlieir  station 
in  this  society  is  from  him,  Eph.  i,  10.  We  cannot  have  an  imme- 
diate access  unto  God  himself;  the  })ower  of  it  is  not  committed  to 
angels  or  men.  The  ridiculous  keys  of  the  pope  will  open  and  shut 
VOL.  XVI.— 23 


o52  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

purgatory  only,  which  is  excluded  out  of  the  territory  of  this  hea- 
venly kingdom.     Wherefore, — 

3.  The  means  on  our  part  whereby  we  come  to  this  state  and  so- 
ciety, is  faith  in  Christ  alone.  Herei:)y  we  come  to  him ;  and  coming 
to  him  he  makes  us  free  citizens  of  the  heavenly  Jerusalem. 

If  this  only  true  notion  of  the  catholic  church  were  received,  as  it 
ought  to  be,  it  would  cast  contempt  on  all  those  contests  about  the 
church,  or  churches,  which  at  this  day  so  perplex  the  world.  He 
who  is  first  instated,  by  faith  on  the  person  and  mediation  of  the 
Lord  Jesus  Christ,  in  this  heavenly  society,  will  be  guided  by  the 
light  an<l  pi'ivileges  of  it  into  such  ways  of  divine  worship  in  cliurches 
here  below  as  shall  cause  him  to  improve  and  grow  in  his  interest 
in  that  above.  And  he  who  is  not  admitted  into  this  society,  let 
him  be  in  the  bosom,  or  at  the  head  of  all  the  churches  in  the 
world,  it  will  be  of  no  advantage  unto  him. 

Ver.  25—27.- — Basttsts,  /u,fi  vapairYjGriGh  rov  XoO.oZvra'  si  yap  IxsTvoi 
oux  B^uyov,  Tcv  s'TTi  TTJg  yric  'Trapairr^Gufiivoi  pj^p?),'xar/^ovra,  iroXX'Ti  /xaXXot 
Tj/JjiTg  01  rhv  a.'::  o-upaMOiV  a.'T0ffrps(p6/xiif0i;  Oi  ij  (paivrj  rriv  yr\v  iffd7.fva£  ron' 
v\Jv  6s  'sirrjyyiKrai  Xeyuv,  "En  U'ira^,  syu  diM  o\j  fihvov  r'^ti  yr^v,  ccXXa  xaJ 
Tov  ovpavGv.  To  ^s/'Er/  ccza^,  dr^XoT  ruv  caXsvo^iubsyuv  rrjv  fLird^iciVj  ug  nti- 
voiri/isvuv,  hr/t,  /Mihri  rd  (JjYI  oakvMfj^iva.. 

BAsxste,  "videte,"  Ynlg.,  Bez.  So  we,  "pee."  Syr.,  ^■"!^!,  "take  heed:''  iii 
which  sense  this  verb  is  always  used  in  the  imperative  mool,  "  look  to  it,"  "  take 
heed,"  "beware:"  and  so  it  were  better  here  translated;  though  "see"  be  of  the 
same  sense  in  common  use. 

M55  nta.pa.nriotiak,  Vulg.,  "  ne  recusetis,"  "  that  ye  refuse  not."  B^z.,  "ne 
aversemini,"  "  that  ye  turn  not  away  from."  Syr.,  V'^n'fii'  ^^'iT,  "that  ye  de- 
spise not:"  which  sense  is  expressed  by  a^grJw,  chap  x.  28,  "lie  that  despised 
Moses'  law,"  which  is  here  includedj  for  unavoidable  penalties  were  peculiarly 
provided  for  <les|iisers  only. 

Xp>j^«T/^oi/Ta.  Vulg.,  "loquentem,"  "that  speakefh."  So  the  Syr.,  V^«"J 
V=f?,  "who  speaketh  with  you."  Bez.,  "divinitiis  loquentem,"  or  "  orac'ula 
loquentem;"  "  who  spake  divine  oracles;"  spake  divinely,  or  with  divine  autho- 
ritv,  which  the  word  requires. 

ToV  d.Tv  olpv-'ju'j.  There  is  a  verb  M-anting.  TheVul?.,  the  Svr..  and  we, 
supply  "speaketh,"  "him  that  speaketh  from  heaven:"  as  I  judge.  n()t  properly; 
cWot  is  to  be  supplied,  not  ■KaChwuTot.;  "  he  who  is  from  heaven."  "The  Lord 
from  heaven,"  1  Cor.  xv.  47.  "  He  that  came  down  from  heaven,  the  Son  of 
man  "hich  is  in  heaven,"  John  iii.  13. 

'E<ra7.£i/(7g.  Vulg.,  "movit,"  "moved."  Syr.,  T!?*,  "  commovit."  Bez., 
"concussit."     So  we,  "whose  voice  then  shook  the  earth." 

'E9rr/y£AT«/.  VuIg.,"repromittit;""pollicetur,"  "denuntiavit;"'-promiseth," 
or  rather,  "he  hath  promised,"  declared,  pronounced.  The  word  is  used  in  the 
middle  sens.-,  though  if  he  passive. 

'Et/  awal.     Syr.,  I^^  *«"!:;,  "one  time;"  "yet  once." 

l.iiu,  or  as  some  copies  read,  aiiau,  whence  it  is  rendered  "  moveho."  "  concu- 
tiam ;"  the  subject-matter  being  future,  the  expressions  are  of  the  same  import- 


VEE.  25-27.]  EPISTLE  TO  THE  HEBREWS.  353 

Ve7'.  25-27. — See  [_take  heed]  that  ye  refuse  not  \iurn  not 
awaij  jroin\  him  that  Sjjeaketh.  For  if  they  escaped 
not  who  refused  him  who  spake  [divinelij  warning]  on 
earth,  how  much  more  [shall  not]  we  [_do  so,]  if  we  turn 
away  from  him  who  \is]  from  heaven :  whose  voice 
then  shook  the  earth  :  but  now  he  hath  promised,  say- 
ing, Yet  once  more  I  shake  not  the  earth  only,  hut 
also  heaven  ?  And  this  [ivord,]  Yet  once  more,  signi- 
fieth  the  removing  of  the  things  that  are  shaken,  as  of 
thino-s  that  are  made,  that  those  thin<TS  that  cannot 
be  shaken  may  remain. 

Having  given  a  summary  account  of  the  two  states  of  the  law 
and  the  gospel,  with  the  incomparable  excellency  of  the  latter  above 
the  former,  the  apostle  draws  from  thence  a  charge  and  exliortatiou 
unto  these  Hebrews,  as  unto  perseverance  in  faith  and  obedience;  as 
also  to  the  diligent  avoidance  of  all  that  profaneness,  or  other  sinful 
miscarriaofes,  which  are  inconsistent  therewithal.  And  he  doth  not 
herein  intend  only  those  amongst  them  who  had  already  actually 
professed  the  gospel;  but  all  those  unto  whom  it  had  been  preached 
and  who  as  yet  had  not  received  it,  so  as  to  make  profession  of  it. 
For  Christ  is  as  well  refused  by  them  unto  whom  he  is  preached, 
who  never  comply  with  the  word  at  all,  as  by  those  who  alter  a  pro- 
fession of  it  do  again  fall  away.  Yea,  that  first  sort  of  persons, — 
namely,  those  who  continue  in  their  unbelief  on  the  first  tender  of 
Christ  in  the  preaching  of  the  word, — are  the  proper  objects  of  evan- 
gelical threatenings,  which  are  here  proposed  and  pressed.  But  yet 
are  not  they  alone  intended;  seeing  in  the  close  of  the  25th  verse  he 
puts  himself  among  the  number  and  in  the  condition  of  them  to 
whom  he  spake,  — "How  shall  we  escape?"  which  can  be  intended 
only  of  them  who  had  already  made  a  profession  of  the  gospel.  In 
brief,  he  intendeth  all  sorts,  in  their  several  states  and  capacities, 
unto  whom  the  gospel  had  been  preached. 

The  words  have  many  difficulties  in  them,  which  must  be  dili- 
gently inquired  into,  as  they  occur  in  the  context.  There  are  four 
tilings  in  them  in  general:  1.  The  i^rescription  of  a  duty,  by  way  of 
inference  from  the  preceding  discourse,  verse  25.  2.  An  enfurce- 
ment  of  the  duty  and  inference,  from  the  consideration  of  the  person 
with  whom  they  had  to  do,  verse  25.  8.  An  illustration  of  that 
enforcement,  from  instances  of  the  power  and  greatness  of  that  per- 
son, in  what  he  had  done,  and  would  yet  do,  verse  26.  4.  An  in- 
ference and  collection  from  thence,  with  respect  unto  the  law  and 
the  gospel,  with  what  belonged  unto  them,  verse  27. 

First,  V/e  have  an  injunction  of  a  necessary  duty,  proposed  in  a 


SB4i  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

way  of  caution  or  prolubition  of  the  contrary  evil:  "See  tluit  ye 
refuse  not  him  that  speaketh." 

1.  The  caution  is  given  in  the  word  ^urriTi.     It  is  originally  a 

word  of  sense,  "to  see  with  our  eyes:"  and  so  it  is  con- 
stantly used  in  the  New  Testament,  unless  it  be  in  the 
imperative  mood,  and  therein  it  always  signifies,  "  to  beware,  to 
take  heed,"  to  be  very  careful  about  what  is  given  in  charge,  Matt, 
xxiv.  4;  Mark  xiii.  5,  33;  1  Cor,  viii.  9,  xvi.  10;  Gal.  v.  15;  Eph. 
V.  15;  Pliil.  iii.  2;  Col.  ii.  8.  And  both  the  weight  of  the  duty  and, 
the  danger  of  its  neglect  are  included  in  it.  And  the  apostle  gives 
them  this  caution  to  shake  of  all  sloth  and  negligence,  from  the 
greatness  of  tlieir  concernment  in  what  was  enjoined  them. 

2.  The  matter  given  in  charge  is,  "  not  to  refuse  or  turn  away 

from,  or  despise  him  that  speaketh."  Of  the  word  and 
M/j  -TTccfxi-    j^g  sijjnification  we  have  spoken  before,  on   verse  19. 

But  in  this  prohibition  of  an  evil,  it  is  the  injunction  of 
a  duty  that  is  intended;  and  that  is  the  hearing  of  him  that  speaketh ; 
and  that  such  a  hearing  as  the  Scripture  intends  universally,  where 
it  speaks  of  our  duty  to  God;  namely,  so  to  hear  as  to  believe,  and 
yield  obedience  to  what  is  heard.  This  is  the  constant  use  of  that 
expression  in  the  Scripture ;  wherefore  the  caution,  not  to  refuse,  is 
a  charge  so  to  hear  him  that  speaks  as  to  believe  and  obey.  What- 
e\*er  is  less  than  this,  is  a  refusal,  a  despising  of  him.  It  is  not 
enough  to  give  him  the  hearing,  as  we  say,  unless  also  we  obey  him. 
Hence  the  word  is  preached  unto  many ;  but  it  doth  not  profit 
them,  because  it  is  not  mixed  with  faith. 

3.  We  must  thus  not  refuse  rhv  AaXovvra,  "  him  that  speaketh." 

That  is,  say  some,  for  rhv  XaXriaavra,  "  him  that  hath 
spoken;"  for  the  speaking  of  Christ  himself  was  now 
past.  But  Christ  yet  continued  to  speak  in  an  extraordinary 
manner  by  some  of  the  apostles,  and  by  his  Spirit,  in  the  signs, 
wonders,  and  mighty  works  which  yet  accompanied  the  dispensa- 
tion of  the  gospel. 

There  is  a  general  rule  in  the  words,  namely,  that  we  are  dili- 
gently to  attend  unto,  and  not  to  refuse  any  that  spenk  unto  us  in 
the  name  and  authority  of  Christ.  And  so  it  may  be  applied  unto 
all  the  faithful  preachers  of  the  gospel,  however  they  may  be  de- 
spised in  this  world.  But  it  is  here  the  person  of  Christ  himself 
that  is  immediately  intended. 

And  this  command  hath  respect  unto  the  double  solemn  charge 
given  of  God  unto  the  church;  the  first  on  the  closing  of  the  law, 
and  the  other  as  the  beginning  and  foundation  of  the  gospel.  Tha  • 
first,  given  to  prepare  the  church  for  their  duty  in  its  pro[)er  season, 
is  recorded,  Deut.  xviii.  18,  19,  "1  will  raise  them  up  a  Prophet 
froai  among  their  brethren,  like  unto  thee,  and  W'ill  put  my  words 


VER.  25-27.]  EPISTLE  TO  THE  HEBREWS.  S55 

in  bis  mouth;  and  he  shall  speak  unto  them  all  that  I  shall  oom- 
mand  him.  And  it  shall  come  to  pass,  that  whosoever  will  not 
hearken  unto  my  words,  which  he  shall  speak  in  my  name,  I  will 
require  it  of  him;" — which  words  are  applied  to  the  Lord  Christ, 
Acts  iii.  22,  vii.  37.  This  the  ajiostle  now  minds  them  of:  '  Take 
heed  that  ye  hear  him;  for  if  n(  t,  Gjd  will  require  it  of  you  in  yonr 
utter  destruction.'  The  other  charge  to  this  purpose  was  given  im- 
mediately from  heaven,  as  the  foundation  of  the  gospel,  Matt,  xvil  5, 
"  Behold  a  voice  out  of  the  cloud,  which  said,  This  is  my  beloved 
Son,  in  whom  I  am  well  pleased;  hear  ye  him;" — which  voice  the 
apostle  Peter  tells  us  came  "  from  the  excellent  glory"  of  the  person 
of  the  Father,"  2  Pet.  i.  17,  18. 

This  is  the  foundation  of  all  gospel  faith  and  obedience,  and  the 
formal  reason  of  the  condemnation  of  all  unbelievers:  God  Imth 
given  command  unto  all  men  to  hear,  that  is,  believe  and  obey, 
his  Son  Jesus  Christ.  By  virtue  thereof  he  hath  given  command 
unto  others  to  preach  the  gospel  unto  all  individuals.  They  who 
believe  them,  believe  in  Christ ;  and  they  who  believe  in  Christ, 
through  him  believe  in  God,  1  Pet.  i.  21:  so  that  their  faith  is  ulti- 
mately resolved  into  the  authority  of  Gud  himself.  And  so  they 
who  refiTse  them,  who  hear  them  not,  do  thereby  refuse  Christ 
himself;  and  by  so  doing  reject  the  authority  of  God,  who  hath 
given  this  command  to  hear  him,  and  hath  taken  on  himself  to  re- 
quire it  when  it  is  neglected:  which  is  the  condemnation  of  all  unbe- 
lievers. This  method,  with  respect  unto  faith  and  unbelief,  is  de- 
clared and  established  by  our  Saviour,  Luke  x.  1 6,  "  He  that  heai'eth 
you  heareth  me ;  and  he  that  despiseth  ,you  despiseth  me ;  and  lie 
that  despiseth  me  despiseth  him  that  sent  me."     Hence, — 

Obs.  I.  Unbelief  under  the  preaching  of  the  gospel  is  the  great, 
and  in  some  respects  the  only,  damning  sin;  as  being  accompanied, 
yea,  consisting  in,  the  la.st  and  utmost  contempt  of  the  authority  of 
God. 

Secondly,  The  apostle  gives  an  enforcement  of  this  duty.  And 
this  is  taken  from  the  consideration  of  the  Person  with  whom  they 
had  to  do  herein,  and  a  comparison  between  the  event  of  the  neglect 
of  this  duty  in  them,  and  a  neglect  of  the  same  kind  of  duty  in  them 
unto  whom  the  law  was  given.  The  inference  from  the  comparison 
is  expressed  in  the  conjunctive  particles,  "for  it."  'Con-  ,  , 
sider  with  yourselves  how  it  was  with  them  on  their 
disobedience.  "  For  if  they  escaped  not," '  etc.  For  the  opening 
of  this  verse,  we  must  inquire,  1.  Who  it  is  that  spake  on  earth. 
2.  How  the  people  did  refuse  him.  3.  How  they  did  not  escape 
thereon.  4.  Who  it  is  that  is,  or  speaks,  from  heaven,  o.  How  he 
may  be  turned  away  from.  6.  How  they  who  do  so  turn  from  him 
shall  not  escape 


556  AN  EXPOSITION  OF  THE     '  [cHAP.  XTI. 

1.  Who  it  is  that  ''spake  on  earth."  Most  expositors  say  it  was 
_,  ,  ,  ~  Moses,  and  that  the  opposition  is  here  made  between 
r«  xpif^"-'^'-  l^i™  '''i^'i  Christ.  But  all  things  in  the  text,  and  the 
C"*'^'^-  circumstances  in  matter  of  fact,  lie  against  this  exposi- 

tion. For,  (1.)  Respect  is  had  unto  the  giving  of  the  law,  which  is 
unquestionable;  but  herein  Moses  was  not  6  ^f'/}/j.arr(Mii,  he  that 
spake  divine  oracles  unto  the  people,  but  God  himself.  (2.)  The 
people  thereon  did  not  refuse  Moses,  but  expressly  chose  hiin  for  a 
mediator  between  God  and  them,  promising  to  hear  him,  Exod.  xx., 
Deut.  V.  (o.)  Xfrifj,ar;^s/v,  though  it  sometimes  signifies  the  answers 
that  are  given  authoritatively  by  princes,  yet  in  the  Scripture  it  is 
applied  unto  God  alone,  though  he  may  use  the  ministry  of  angels 
therein.  See  chap.  xi.  7,  with  the  exposition.  (4.)  He  who  "  spake 
on  the  earth,"  "  his  voice  then  shook  the  earth ;"  which  was  not  the 
voice  of  Moses. 

Some  therefore  say  that  it  is  an  angel  that  is  intended,  who  deli- 
vered all  those  oracles  on  mount  Sinai  in  the  name  of  God.  This 
pretence  I  have  at  large  elsewhere  discarded;  nor  can  it  be  recon- 
ciled unto  the  principles  of  religion.  For  if,  notwithstanding  all  the 
dreadfid  23reparatlon  that  was  made  for  the  descent  of  God  on  mount 
Sinai;  and  although  it  be  expressly  affirmed  that  he  was  there  in 
the  mid.st  of  the  thousands  of  his  angels,  Ps.  Ixvili.  17;  and  that  he 
came  with  ten  thousands  of  his  holy  ones  to  give  the  fiery  law,  Deut. 
xxxiii.  2;  and  that  in  giving  the  law  he  Lays  the  whole  weight  of  its 
authority  on  the  person  of  the  speaker,  saying,  "  I  am  the  LoRD  thy 
God:"  if  all  this  may  be  ascribed  unto  an  angel,  then  there  is  one 
who  is  an  angel  by  office  and  God  by  nature;  or  we  are  bound  to 
take  a  created  angel  to  be  our  God  ;  nor  can  it  be  pretended  that 
God  ever  spake  himself  unto  mankind,  seeing  this  was  the  most 
likely  way  of  his  so  doing  under  the  old  testament. 

Wherefore  he  that  then  spake  on  earth,  who  gave  those  divine 
oracles,  was  none  other  but  the  Son  of  God  himself,  or  the  divine 
nature  acting  itself  in  a  peculiar  manner  in  the  person  of  the  Son ; 
and  unto  him  all  things  do  agree.  What  is  purely  divine  was  pro- 
per to  his  person,  and  what  was  of  condescension  belonged  unto  him 
in  a  way  of  office,  as  he  was  the  angel  of  the  covenant,  in  whom  was 
the  name  of  God. 

But  it  will  be  said,  'There  Is  an  opposition  between  "  him  that 
spake  on  earth,"  and  "  him  that  is  from  heaven;"  now  whereas  that 
was  Christ,  tiie  Son  of  God,  this  cannot  be  so.'  I  answer.  There  is 
indeed  no  such  opposition.  For  the  opposition  expressed  is  not  be- 
tween the  persons  speaking,  but  between  earth  and  heaven,  as  the 
next  verse  sufficiently  shows.  And  that  verse  declares  positively, 
that  it  was  one  and  the  same  person  whose  voice  then  shook  the 
earth,  and  under  the  gospel  shalceth  heaven  also. 


VER.  25-27.]  EPISTLE  TO  THE  HEBREWS.  5*^7 

It  is  therefore  God  himself,  or  the  Son  of  GorJ,  who  gave  tliose 
oracles  on  mount  Sinai. 

2.  And  it  must  be  inquired  how  the  people  "refused  him."  The 
word  here  used  by  the  apostle  is  the  same  with  that 
which,  verse  19,  we  render  by  "entreated  to  hear  no  '  '^^  '"'"  ""' 
more;"  that  is,  deprecated  the  hearing  of  the  voice  of  God  And 
that  intended  thereby  was  the  request  of  the  people,  that  God  would 
not  speak  immediately  unto  them  any  more,  because  they  could  not 
bear  the  terror  of  it.  This  request  of  theirs  God  expressly  approved 
of,  "  Tliey  have  well  said  all  that  they  have  spoken,"  Deut.  v  28,  29. 
Wherefore  although  the  apostle  did  plainly  demonstrate  hereby  the 
terror  of  the  giving  of  the  law,  and  the  dread  of  the  people,  which 
was  all  he  aimed  at  in  that  place,  yet  it  doth  not  appear  how  they 
"  escaped  not"  on  that  refusal,  seeing  God  approved  of  what  they 
said  and  did. 

I  answer,  (1.)  That  although  the  word  be  the  same,  yet  different 
things  are  intended  by  it.  Both  that  of  verse  19  and  this  here 
agree  in  the  general  nature  of  a  refusal,  and  so  may  be  expressed  by 
the  same  word;  but  the  especial  nature  of  the  acts  intended  is 
diverse,  or  the  word  being  in  itself  of  a  middle  signification,  includ- 
ing neither  good  nor  evil,  may  have,  as  it  here  hath,  a  various  appli- 
cation. (2.)  In  that  former  refusal,  or  entreaty  not  to  hear  the  voice 
of  God  any  more,  there  was  this  good  which  was  approved  of  God, 
namely,  that  it  expressed  that  frame  of  fear  and  dread  which  lie  de- 
signed to  bring  them  unto  by  giving  of  the  law.  But  though  their 
words  were  so  good,  and  so  well  suited  unto  their  present  condition, 
yet  it  discovered  a  want  of  that  faith  and  boldness  of  children  wliich 
were  necessary  to  enable  them  to  ahide  with  God.  With  respect 
hereunto  tiie  apostle  might  justly  da^e  the  beginning  of  their  depar- 
ture from  God  and  refusal  of  obedience,  which  immediately  ensued 
on  this  discovery  that  they  liked  not  the  presence  and  voice  of  God. 

But  the  people's  actual  refusal  of  obedience  unto  him  that  gave 
them  the  law  began  in  that  which  fell  out  not  long  after;  namely 
in  their  making  the  golden  calf,  while  Moses  wrs  in  the  mount, 
Exod.  xxxii. :  from  which  they  did  not  escape ; — for  besides  tliat  three 
thousand  of  them  on  that  occasion  were  slain  by  the  sword,  God 
made  it  a  record  concerning  that  sin,  "  In  the  day  when  I  visit  I 
will  visit  their  sin  upon  them;  and  the  Lord  plagued  the  people," 
Exod.  xxxii.  34,  35.  After  this  ensued  sundry  other  rebellions  of 
the  people;  in  all  which  they  "refused  him  who  spake  on  earth." 

3.  How  did  they  "not  escape"  hereon,  orVhat  did  they  not  escape? 
They  did  not  evade,  they  could  not  escape  or  jjo  free, 
but  divine  wrath  and  vengeance  overtook  them.     Ihis 
is  so  fully  manifested  by  an  induction  of  instances,  1  Cor.  x.  o-lO, 
that  it  needs  no  further  illustration.     And  we  may  see, — 


35 8  AN  EXPOSITION  OF  THE  ("CHAP.  XII 

Ohs.  II.  That  tlie-re  is  in  all  sins  and  disobedience  a  rejection  of 
the  autliority  of  God  in  giving  of  the  law. 

Ohs.  III.  No  sinner  can  escape  divine  vengeance,  if  he  be  tried 
and  judged  according  to  the  law.     See  Ps.  cxxx.  3. 

4.  Who  is  it,  or  how  is  he  to  be  considered,  whom  we  are  now 
to  hear,  not  to  turn  away  from  ?  "  Much  more  shall  not 
Xav  \  Ci  '"^  "  ^^'  ^^  ^^^  \x\x\\  away  from  him  that  is"  (or  "  speaketh") 
"from  heaven."  There  are  two  words  defective,  and  only 
implied  in  the  original.  The  first  we  supply  by  escape,  "  How  shall 
we  escape."  And  herein  all  agree;  the  repetition  of  the  sense  of  that 
word  before  used  is  necessary  unto  the  comparison,  and  hath  in  it 
the  enforcement  of  the  exhortation,  which  is  taken  from  the  penalty 
^,    ,  ,   ,     _    of  disobedience.     The  second  is  in  the  last  clause,  rhv 

Toy  av  ovpccvuv.     ,     ,       ,  ^       ,,  ,    •         j.  ,  »        rpi  •  11 

a-TT  oupavuv,  lum  irom  heaven.  ilus  some  supply  by 
XaXouvru,  "  speaketh,"  as  we  do;  some  by  ovtu,  "is,"  "  wiio  is 
from  heaven."  And  the  defect  of  the  verb  substantive  is  so  frequent, 
that  it  is  naturally  to  be  supplied  when  the  sense  will  bear  it,  as  it 
will  do  in  this  place,  as  we  shall  see  immediately. 

We  may  observe  further,  that  the  apostle  useth  another  Avord  to 
express  the  refusal  of  hearing  him  who  is  from  heaven, — namely, 
a.vosTpi(prJ/Mi,oi, — than  he  did  with  respect  unto  them  who 
refused  him  wi>o  spake  on  the  earth;  "turning  away, 
— "  How  much  more  we  turning  away;"  that  is,  if  we  d.)  so:  and  it 
is  more  extensive  than  the  other  word,  includuig  that  infidelity 
and  disobedience  which  is  purely  negative,  without  any  positive 
refusal  or  rejection  of  the  word. 

These  things  being  premised,  it  is  evident  who  it  is  that  is  here 
intended,  and  in  what  sense  he  is  spoken  of.  And  this  is  fully  de- 
clared by  himself,  Jolm  iii.  12,  13,  "If  I  have  told  you  earthly 
things,  and  ye  believe  not,  how  shall  ye  believe,  if  I  tell  you  of 
heavenly  things?  And  no  man  hath  ascended  up  to  heaven,  but  he 
that  came  down  from  heaven,  even  the  Son  of  man  which  is  in 
heaven."  Add  hereunto  verse  31,  "  He  that  cometh  from  above  is 
above  all;  he  that  is  of  the  earth  is  earthly,  and  speaketh  of  the 
earth;  he  tiiat  cometh  from  heaven  is  above  all."  See  John  vi. 
33,  38.  These  places  treat  of  the  same  matter  with  that  intended 
in  the  text,  namely,  the  revelation  of  heavenly  things,  or  the  mys- 
steries  of  the  will  of  God  by  Jesus  Christ.  In  each  place  it  is 
affirmed,  that  to  make  this  revelation  he  came  from  heaven  ;  so  that 
he  was  from  heaven :  but  withal,  whilst  he  did  so,  he  was  still  iu 
heaven, — "  the  Son  of  man  who  is  in  heaven."  He  was  so  from 
heaven,  in  his  descent  to  declare  the  will  of  God,  as  that  he  was  ia 
his  divine  person  still  in  heaven.  Wherefore,  as  unto  the  promul- 
gation of  the  gospel,  he  is  saitl  to  be  "from  heaven"  on  many  ac- 
counts: (1.)  Of  his  full  comprehension  of  all  heavenly  mysteries; 


VER.  25-27.]  EPISTLE  TO  THE  HEBREWS.  359 

for  he  came  from  the  bosom  of  the  Father,  and  thence  declared 
him,  with  the  mystery  that  was  hid  in  him  from  the  foundation  oi 
the  world,  John  i.  18;  Matt.  xi.  27.  (2.)  Of  his  infinite  conde- 
scension in  his  incarnation  and  siisception  of  the  office  of  mediator, 
to  declare  the  will  of  God;  which  in  the  Scripture  is  called  most 
frequently  his  coming  down  from  heaven.  Thereby  he  was  "  the 
Lord  from  heaven."  (.3.)  Of  his  sovereign,  heavenly  authority  in 
the  discharge  of  his  office.  God  was  with  him  and  in  him;  the 
fulness  of  the  Godhead  dwelt  in  him  bodily;  and  he  had  all  power 
in  heaven  and  earth  committed  unto  him.  (4.)  Of  his  glorious  as- 
cension into  heaven  when  he  had  accomplished  his  work  in  this 
world,  represented  by  his  ascent  from  mount  Sinai,  as  tjie  apostle 
declares,  Eph.  iv.  8-10.  (5.)  Of  his  sending  the  Holy  Ghost  fron\ 
heaven  to  confirm  his  doctrine,  1  Pet.  i.  12.  (6.)  Of  his  opening 
heaven,  and  all  the  treasures  of  it,  "bringing  life  and  immortality  to 
light  by  the  gospel,"  in  comparison  whereof  the  things  of  the  law  are 
called  "  earthly  things." 

5.  Thus  was  the  Lord  Christ,  the  Son  of  God,  "  from  heaven"  in 
the  declaration  of  the  gospel.  And  we  must  inquire,  in  the  next  place, 
what  it  is  to  "  turn  away  from  him."  And  sundry  things  are  in- 
cluded in  this  expression. 

(1.)  That  in  the  declaration  of  the  gospel  by  Jesus  Christ  from 
heaven,  there  is  a  call,  an  invitation  of  sinners  to  draw  nigh,  to  come 
unto  him,  to  be  made  partakers  of  the  good  things  contained  therein. 
This  way  of  the  proposal  of  the  gospel  was  foretold  by  the  prophets, 
as  Isa.  Iv.  1-3.  So  it  was  constantly  insisted  on  by  him.  Matt.  xi. 
28,  John  vii.  o7,  38.  "  Come  unto  me,"  was  the  life  and  grace  of  the 
gospel  And  what  could  be  more,  seeing  they  were  the  words  of 
him  who  was  "  from  heaven,"  fully  possessed  of  all  the  bosom  counsels 
of  the  Father?  And  herein  it  differed  sufficiently  from  the  law  in 
the  giving  of  it.  For  that  was  so  far  from  being  proposed  with  an 
encouraging  invitation  to  come  to  God  thereby,  as  that  it  was  only 
a  terrible  denunciation  of  duties  and  penalties,  which  they  that  heard 
"  could  not  endure,"  and  removed  as  far  as  they  could  from  it.  With 
respect  unto  this  invitation,  unbelievers  are  said  "  to  turn  away  from 
him;"  which  is  the  posture  and  action  of  them  that  refuse  an  invi- 
tation. 

(2.)  There  is  in  it  a  dislike  of  the  terms  of  the  gospel  proposed 
unto  them.  The  terms  of  the  gospel  are  of  two  sorts:  [1.]  Such  as 
are  proposed  unto  us;  [2.]  Such  as  thereon  are  required  of  us. 
Those  proposed  unto  us  include  the  whole  mystery  of  the  salvation 
of  sinners  by  Jesust4IIhrist,  unto  the  praise  and  glory  of  God.  Those 
of  the  latter  sort  are  faith,  repentance,  and  new  obedience.  The 
only  motive  unto  those  of  the  latter  being  the  former,  they  cannot 
be  taken  into  serious  consideration  until  the  first  are  duly  pondered. 


S60  AN  EXPOSITION  OF  THE  [cHAP.  XIL 

Unless  we  see  that  which  is  good  and  excellent  in  the  former  terms, 
we  cannot  think  it  worth  while  to  endeavour  after  the  other.  Here- 
in, then,  consists  the  beginning  of  the  turning  away  from  Christ,  in 
the  preaching  of  the  gospel.  Men  Wee  not  tJie  terms  of  it.  They 
really  account  them  foolish  and  weak,- — unbecoming  the  wisdom  of 
God,  and  no  way  answering  what  they  design  in  religion.  Tliis  the 
apostle  declares  at  large,  1  Cor.  i.  17— -5.  And  there  is  no  man  who, 
upon  the  call  of  Christ,  refuseth  to  believe  and  repent,  but  he  doth 
,  it  on  this  ground,  that  there  is  no  such  excellency  in  the  terms  of 
the  gospel,  no  such  necessity  for  a  compliance  with  them,  no  such 
advantage  to  be  obtained  by  them,  as  that  it  is  either  his  wisdom  or 
his  duty  to  believe  and  repent  that  he  may  attain  them.  Herein 
do  men  "  turn  away  from  him  that  is  from  heaven."  They  like  not 
the  terms  of  the  gospel,  whereon  he  invites  them  unto  himself;  and 
therein  despise  the  wisdom,  grace,  and  faithfulness  of  God  unto  the 
utmost.     This  is  unbelief. 

(o.)  There  is  in  this  turning  away,  a  rejection  of  the  autliority  of 
Christ.  For  besides  the  matter  which  he  declared  and  preached, 
his  personal  authority  had  its  peculiar  power  and  efficacy  to  require 
'obedience.  This  the  apostle  iiad  here  an  especial  respect  unto.  It 
was  "  he  that  was  from  heaven,"  being  sealed  unto  this  office  there- 
by, God  commanding  all  to  hear  him;  and  who  spake  in  the  name 
of  him  that  sent  him,  even  in  the  strength  of  the  Lord,  in  the  majesty 
of  the  name  of  the  Lord  his  God:  so  as  that  all  authority  in  heaven 
and  earth  was  in  him,  and  present  with  him.  Wherefore  a  rejection 
and  contempt  of  this  sovereign,  divine  authority  is  contained  in  this 
turning  away  fiom  him ;  that  is,  either  in  not  receiving  the  gospel, 
or  the  relinquishment  of  it  after  it  Lath  been  professed. 

And  all  these  things  have  an  influence  into  the  "How  much  more," 
with  respect  unto  punishment,  here  insisted  on  by  the  apostle.  For 
put  these  things  together,  namely,  infinite  condescension  in  the  de- 
claration of  the  gospel,  by  the  way  of  a  gracious,  encouraging  invita- 
tion ;  the  glory  of  the  terms  proposed  therein,  being  the  highest  effect 
of  infinite  wisdom  and  grace;  with  the  divine  authority  of  him  by 
whom  the  invitation  and  proposal  are  made;  and  we  need  seek  no 
further  to  justify  the  apostle's  "How  much  more,"  in  the  aggrava- 
tion of  the  sin  of  unbelief,  as  unto  guilt  and  punishment,  above  an}', 
above  all  sins  whatever  against  the  law.  It  is  evident,  on  these  con- 
siderations, that  human  nature  cannot  more  highly  despise  and  pro- 
voke God,  than  by  this  sin  of  unbelief.     But, — 

(4.)  An  obstinacy  in  the  refusal  of  him  is  also  included  herein. 
It  is  a  turning  away  that  is  final  and  incurable. 

This,  therefore,  is  the  sin  which  the  apostle  thus  expresseth,  de- 
claring the  equity  of  its  exposing  men  to  greater  punishment,  or  of 
making  them  more  obnoxious  unto  eternal  vengeance,  than  the  re- 


VER.  25  27.]  EPISTLE  TO  THE  HEBREWS.  S61 

jection  of  tlie  law;  namely,  a  refusal  of  the  authonty  of  Christ  pro- 
posing the  terms  of  tlie  gospel,  and  inviting  unto  the  acceptance  of 
them  ; — which  is  unbelief. 

6.  The  last  thing  in  the  words  is  the  inference  and  judgment 
that  the  apostle  makes,  on  a  supposition  of  this  sin  and  evil  in  any; 
and  this  is,  that  "  they  shall  not  escape."  And  this  he  proposeth 
in  a  comparison  with  the  sin  of  them  that  refused  the  obedience 
required  by  the  law,  with  the  event  thereof.  But  the  meaning 
hereof  is  so  fully  declared  in  the  exposition  on  chap.  x.  28,  2l), 
as  also  on  chap.  ii.  2,  3,  where  the  same  thing  is  spoken  unto, 
as  that  I  shall  not  here  again  insist  upon  it.  And  we  may  hence 
learn, — 

Ohs.  IV.  That  it  is  the  duty  of  the  ministers  of  the  gospel  dili- 
gently and  effectually  to  declare  the  nature  of  unbelief,  with  the 
lieinousness  of  its  guilt,  above  all  other  sins  whatsoever. — It  is  here 
laid  in  the  balance  with  the  rejection  of  the  law,  which  contains  in  it 
the  guilt  of  all  other  sins,  and  is  declared  to  have  a  weight  of  guilt 
incomparably  above  it.  "How  much  more*"? — none  can  justly 
conceive  or  express  it.  By  most  it  is  despised ;  they  have  no  sense 
of  it,  nor  can  have,  without  a  powerful  conviction  of  the  Holy  Ghost, 
John  xvi.  8,  9.  Sins  against  the  light  of  nature,  or  express  com- 
mands of  the  law,  most  men  are  sensible  of ;  but  as  unto  unbelief, 
and  all  the  consequents  of  it,  they  regard  it  not.  But  it  is  not 
more  the  duty  of  the  ministers  of  the  gospel  to  declare  the  nature 
of  faith,  and  to  invite  men  unto  Christ  in  the  gospel,  than  it  is  to 
make  known  the  nature  of  unbelief,  and  to  evidence  the  woful 
aggravation  of  it,  Mark  xvi.  1 6. 

Ohs.  V.  It  is  their  duty  so  to  do,  not  only  with  respect  unto  them 
who  are  open*  and  avowed  unbelievers,  to  convince  them  of  the 
danger  wherein  they  are,  but  also  unto  all  professors  whatever;  and 
to  maintain  an  especial  sense  of  it  upon  their  own  minds  and  con- 
ftui^nces.  Thus  the  apostle  placeth  himself  among  them  who  ought 
always  to  weigh  and  consider  this  matter:  "Much  more  shall  not 
we  escape,  if  we  turn  away."  There  is  a  turning  away  after  profes- 
sion, as  well  as  upon  the  first  proposal  of  the  gospel.  The  nature 
and  danger  thereof  ought  they  diligently  to  press  on  their  own  con- 
sciences, and  on  them  that  hear  them;  for  this  is  an  ordinance  of 
God  for  their  good.  By  the  declaration  of  its  nature,  they  may  be 
helped  in  the  examination  of  themselves,  whether  they  be  in  the 
faith  or  no ;  which  they  are  obliged  unto,  2  Cor.  xiii.  5.  And  by 
the  evidence  of  its  danger  from  its  aggravations,  they  may  be  excited 
continually  to  watch  against  it. 

Obs.  VI.  This  is  the  issue  whereunto- things  are  broucdit  between 
God  and  sinners,  wherever  the  gospel  is  preached,  namely,  whether 
they  will  hear  the  Lord  Chiist,  or  turn  away  from  him.     On  this 


S62  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

one  point  alone  depends  their  eternnl  safety  or  inisery.  If  they 
liear  him,  God  puts  an  end  unto  the  whole  claim  of  the  law  against 
them,  on  the  account  of  all  other  sins:  if  they  refuse  so  to  do,  they 
are  left  under  the  guilt  of  all  their  sins  against  the  law,  with  the 
unspeakable  aggravation  of  the  contempt  of  Christ  speaking  to 
them  from  heaven  for  their  relief. 

Obs.  VII.  The  grace,  goodness,  and  mercy  of  God,  will  not  be 
more  illustrious  and  glorious  unto  all  eternity,  in  the  salvation  of 
believers  by  Jesus  Christ,  than  his  justice,  holiness,  and  severity 
will  be  in  the  condemnation  of  unbelievers.  Some  light  may  be 
given  hereinto  from  the  consideration  of  what  is  included  in  this 
turning  away  from  Christ,  as  was  before  declared. 

Thirdly,  The  two  next  verses,  verses  26,  27,  contain  an  illustration 
of  the  enforcement  of  the  exhortation  in  the  foregoing  verse.  And  it 
is  taken,  1.  From  the  mighty  jwiver  of  the  person  from  whom  they 
would  turn  away  by  unbelief,  instanced  in  wliat  he  had  done  of  old: 
"  Whose  voice  then  shook  the  earth."  2.  From  the  woi^Jc  which  by 
the  same  mighty  power  he  would  yet  effect,  as  it  was  foretold  by 
the  prophet:  "  But  now  hath  he  promised,  saying,  Yet  once  more," 
etc.  3.  From  the  nature  and  end  of  that  promised  work,  which  he 
declares,  verse  27. 

1.  (1.)  The  thing  spoken  of,  is  the  voice  of  the  person  intended: 
,  "  Whose  voice;" — that  is,  the  voice  of  him  of  whom  he 
speaks,  the  voice  of  him  wlio  is  from  heaven;  that  is, 
of  Jesus  Christ,  the  Son  of  God,  the  author  of  the  gospel:  for  re- 
ference is  had  unto  him  who  was  last  spoken  of,  nor  is  there  any 
other  in  the  context  unto  whom  the  relative  oZ,  "  whose,"  should 
refer. 

(2.)  Tlie  voice  of  Christ  absolutely,  is  his  great  power  in  exercise. 
So  all  the  mighty  effects  of  providence  are  ascribed  unto  the  voice 
of  God,  Ps.  xxix.  3-9.  In  particular,  the  declaration  and  exerting 
of  his  power  in  giving  of  the  law  is  here  intended. 

(3 )  The  time  wherein  he  put  forth  this  mighty  power  was,  roVs, 
"  then," — that  is,  at  the  time  of  the  giving  of  the  taw, 
opposed  unto  what  he  would  do  now. 

(4.)  That  which  is  ascribed  unto  it  then  is,  that  it  "  shook  the 
earth."  The  great  commotion  in  the  creation  that 
~  '"  '""  '^*"  was  at  mount  Sinai,  at  the  givincr  of  the  law,  which  he 
had  before  described,  verses  18-21,  is  intended.  In 
particular,  the  earth,  or  the  mount,  did  "  quake  greatly,"  or  was 
greatly  shaken,  Exod.  xix.  18.  But  that  alone  is  not  comprised  in 
this  expression ;  the  whole  commotion  that  vs^as  in  all  the  particu- 
lars which  we  have  considered  is  comprehended  therein.  And  the 
shaking  is  said  to  be  of  the  earth,  because  it  was  all  on  the  earth 
and  of  earthly  things;  part  of  the  earth,  by  si,  synecdoche. 


YISR.  25-27. J  EPISTLE  TO  THE  HEBREWS.  S63 

And  we  have  here  an  illustrious  evidence  given  unto  the  divine 
nature  of  Ciirist.  For  it  is  unavoidable,  that  he  whose  voice  this 
was  is  no  other  but  he  that  speaks  from  heaven  in  the  promulgation 
of  the  gospel ;  which  to  deny,  is  not  only  far  from  truth,  but  ail  pre- 
tence of  modesty.  Apparently  it  was  one  antl  the  same  person 
who  spake  from  heaven  in  the  promulgation  of  the  gospel,  whose 
voice  sliook  the  earth  in  giving  of  the  law,  and  who  promised  in 
the  prophet  to  shake  heaven  also.  Unless  this  be  granted,  there  is 
no  sense  nor  coherence  in  the  apostle's  discourse.  The  Socinian  ex- 
positor turns  himself  unto  many  inventions  to  evade  the  force  of 
this  testimony.  [1.]  He  says,  that  he  who  gave  the  law,  and  then 
shook  the  earth,  was  a  created  angel.  This  presumption  we  have 
elsewhere  discarded.  But  no  place  is  more  effectual  unto  that  pur- 
pose tlian  this  text  itself  is.  For  he  whose  vuice  then  shouk  the 
earth  is  the  same,  as  the  apostle  affirms,  with  him  who  in  the  pro- 
phet promiseth  to  shake  the  heavens  also;  which  is  God,  and  not 
any  creature,  [2.]  He  says,  "  There  is  a  difference  between  God 
sending  an  angel  from  heaven  to  give  the  law,  and  his  sending 
Chri.-^t  to  declare  the  gospel;  so  as  that  he  may  be  said  to  do  the 
one  from  heaven,  the  other  on  the  earth.  For  Christ  did  always 
declare  himself  one  diverse  from  God,  and  only  the  legate  of  God; 
but  the  angel  that  came  from  heaven  bare  the  person  and  name  of 
God,  and  spake  as  if  he  were  God  himself."  But,  1st.  This  plainly 
casts  the  advantage  of  honour  and  glory  on  the  side  of  giving  the 
law,  above  that  of  the  promulgation  of  the  gospel.  For  he  who 
"  bears  the  person  and  name  of  God,  and  speaks  as  if  he  were  God," 
must  needs  be  more  honourable  than  he  who  could  do  no  such 
thing,  but  professed  himself  "  one  diverse  from  God ;" — and  sc 
Schlichtingius  hath  fairly  confuted  the  apostle,  if  you  will  believe 
him.  2dli/.  The  Lord  Christ  did  always  profess  himself,  and  bear 
himself  as  one  distinct  from  the  person  of  the  Father;  but  that  he 
did  so  as  one  "  diverse  from  God,"  as  one  that  was  not  God,  is  most 
false.  See  John  viii.  58,  x.  SO,  S3,  etc.  And  in  like  manner,  in  his 
following  discourse,  he  doth  plainly  confess  that  Christ  was  inferior 
in  glory  unto  the  angel  that  gave  the  law,  and  is  only  preferred 
above  Moses;  if  lie  be  spoken  of  at  all.  But  this  is  to  wrest  and 
pervert,  and  not  to  interpret  the  Scriptures. 

2.  The  apostle  adds  another  demonstration  of  the  great  power  of 
Christ,  in  what  he  hath  now  promised  to  do:  "  But  now  he  hath 
promised,  saying,  Yet  once  more  I  shake  not  the  earth  only,  but 
also  heaven."  The  words  are  taken  from  Haggai  ii.  6,  7:  hut  the 
apostle  quotes  only  part  of  the  words  there  recorded;  which  were 
sufficient  unto  his  purpose.  The  whole  passage  in  the  prophet 
I  have  at  large  explained,  opened,  and  vindicated  from  the  ex- 
ceptions of  the  Jews,  in  the  13th  Exercitation  prefixed  unto  the 


364  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

first  volume  of  this  Exposition:  I  shall  therefore  here  only  speak 
unto  them  so  far  as  the  argument  of  the  apostle  is  concerned  in 
them. 

(1.)  There  are  in  the  words  the  notes  of  an  opposition  unto  what 
was  spoken  before,  as  unto  time:  "But  now."  And 
tliis  now  is  not  to  be  referred  unto  the  time  of  the  pro- 
mise, 'He  hath  noiu  promised;'  but  it  denotes  the  time  when  that 
which  was  promised  in  the  days  of  Haggai  was  to  be  accomplished: 
'  Then,  or  of  old,  he  shook  the  earth,  but  novj  he  will  shake  heaven 
also,  according  to  the  promise/ 

(2.)  The  prophet  affirming  that  he  would  "  shake  the  heavens  and 

the  earth,"  the  apostle,  in  an  accommodation  to  his  pre- 

oi  f.o,ov  rhv    ggj^^  purpose,  expresseth  it  by,  "  Not  only  the  earth," 

namely,  as  of  old,  "  but  the  heavens  also."     Wherefore 

in  this  new  shaking,  a  shaking  of  the  earth  also  is  comprised. 

(3.)  The  principal  inquiry  is,  what  is  the  shaking  of  the  heavens 
intended,  and  at  what  season  it  was  to  be  done.  And  for  the  clear- 
ing hereof  we  must  observe, — ■ 

[1.]  The  same  thing  and  time  are  intended  by  the  prophet 
and  the  apostle.  Unless  this  be  granted,  there  can  be  no  force  in 
this  testimony  unto  his  purpose;  as  there  is  none  in  the  appli- 
cation of  any  testimony  to  confirm  one  thing  which  is  spoken  of 
another. 

[2  ]  These  things  are  spoken  in  the  prophet  expressly  with  re- 
spect unto  the  first  coming  of  Christ,  and  the  promulgation  of  the 
gospel  thereon.  This  is  not  questioned  by  any  Cliristians;  and  I 
have  evidenced  the  truth  of  it  against  the  Jews,  in  the  place  before 
directed  unto.  Yea,  this  single  testimony  is  sufficient  to  bear  the 
weight  of  the  whole  cause  and  contest  which  we  have  with  the  Jews 
about  the  coming  of  the  Messiah.  This  time,  therefore,  and  what 
fell  out  therein,  is  intended  by  the  apostle;  or  the  testimony  he 
useth  is  nothing  to  his  purpose. 

[:3.]  The  ap  istle  declares,  verse  2S,  that  believers  do  now  actually 
receive  what  is  the  fruit  and  effect  of  the  work  here  described^ 
namely,  "a  kingdom  that  cannot  be  moved:"  before  which  the  re- 
moval of  the  things  that  were  shaken  must  precede;  which  could 
only  be  in  the  coming  of  Christ,  and  promulgation  of  the  gospel. 

[4.]  Whereas  some  would  refer  all  these  things  unto  the  second 
coming  of  Christ,  namely,  unto  judgment  at  the  last  day,  when  the 
whole  fd)iic  of  heaven  and  earth  shall  be  shaken  and  removed; 
besides  that  it  is  wholly  alien  unto  the  whole  design  of  the  words  in 
the  prophet,  it  no  way  belongs  unto  the  argument  of  the  apostle. 
For  he  compares  not  the  giving  of  the  law,  and  the  coming  of  Christ 
to  ju'lgment  at  the  last  day;  but  the  giving  of  the  law,  with  the 
promulgation  of  the  gospel  by  Christ  himself.     For  his  design  is  in 


VER.  25-27.]  EPISTLE  TO  THE  HEBREWS.  865 

all  things  to  give  the  pre-eminence  unto  the  gospel,  whereunto  the 
consideration  of  the  coming  of  Christ  unto  judgment  is  no  way  sub- 
servient. 

[5.]  Tiiere  is  no  reason  why  we  should  take  this  "  shaking  not 
only  of  the  earth,  but  of  heaven,"  as  it  is  in  the  apostle;  or,  of  "  the 
heavens,  and  the  earth,  and  the  sea,  and  the  dry  land,"  as  it  is  in 
the  prophet;  in  a  literal  or  natural  sense.  The  prophet  expounds  it 
all  in  the  next  words,  '•  And  I  will  shake  all  nations."  And  they  arc 
spiritual  things  whereof  the  apostle  doth  discourse,  such  as  end  in 
that  unshaken  kingdom  which  believers  do  receive  in  this  world. 

[(i.J  Whereas,  therefore,  it  is  evident  that  the  apostle  treats  about 
the  dealing  of  Christ  in  and  with  his  church,  both  in  giving  of  the 
law  and  the  promulgation  of  the  gospel,  that  which  is  signified  in 
these  expressions  is  the  great  alteration  that  he  would  make  in  the 
church-state,  with  the  mighty  works  and  commotions  which  it  was 
to  be  accompanied  withal.  Such  it  was,  as  if  heaven  and  earth  and 
all  things  in  them  had  been  shaken,  as  the  things  were  which  in  the 
prophetical  style  are  signified  by  them. 

[7.]  Yea,  take  the  words  in  any  sense,  and  they  are  applicable 
unto  the  first  coming  of  Christ,  and  the  promulgation 
of  the  gospel.  For  take  them  literally,  and  in  a  natural 
sense,  and  the  event  was  suited  unto  them.  At  his  birth  a  new 
star  appeared  in  tlie  heavens,  Avhich  filled  the  generality  of  men 
with  amazement,  and  put  those  who  were  wise  unto  diligent  inquiries 
about  it.  His  birth  was  proclaimed  by  an  angel  from 
heaven,  and  celebrated  by  a  multitude  of  the  heavenly  <  "M\'*  *"' 
host.  In  his  muustry  the  heavens  were  opened,  and 
the  Holy  Ghost  descended  on  him  in  the  shape  of  a  dove.  And 
hereon,  from  thence  also,  God  gave  express  testiniony  unto  him^ 
saying,  "  This  is  my  beloved  Son."  And  these  things  may  answer 
that  mighty  work  in  heaven  which  is  here  intimated'.  On  the  earth, 
wise  men  came  from  the  east  to  inquire  after  him ;  Herod  and  all 
Jerusalem  were  shaken  at  the  tidings  of  him.  In  the  discharge  of 
his  work  he  wrougiit  miracles  in  heaven  and  earth,  sea  and  dry  land, 
on  the  whole  creation  of  God.  Wherefore  in  the  first  coming  of 
Christ,  the  words  had  their  literal  accomplishment  in  an  eminent 
manner.  Take  the  words  metaphorically  for  great  changes,  com- 
motions, and  alterations  in  the  world,  and  so  also  were  they  accom- 
plished in  him  and  his  coming.  No  such  alteration  had  been  made  in 
the  world  since  the  creation  of  it,  as  was  then,  and  in  what  ensued 
thereon.  All  the  heavens  of  the  world  were  then  shaki^n,  and  after 
a  while  removed;  that  is,  all  their  gods,  and  all  tlieir  worshijJ,  which 
had  continued  from  time  immemorial,  which  were  the  heavens  of 
the  people,  were  first  shaken,  then  removed  and  utterly  demolished. 
The  earth  also  was  moved,  shaken,  and  changed.     For  all  nations 


366  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

were  stirred  up,  some  to  inquire  after  him,  some  to  oppose  him; 
whereon  great  concussions  and  commotions  did  ensue,  until  all  the 
most  noble  parts  of  it  were  made  subject  unto  him.  So  had  the 
prophecy  a  lull  and  just  accomplishment. 

[8.]  But,  as  we  observed  before,  it  is  the  dealing  of  God  with  the 
church,  and  the  alterations  which  he  would  make  in  the  state  there- 
of, concerning  which  the  apostle  treats.  It  is  therefore  the  heavens 
of  Mosaical  luorsliip,  and  the  Judaical  church-state,  with  the  earth 
of  their  political  state  belonging  thereunto,  that  are  here  intended. 
These  were  they  that  were  shaken  at  the  coming  of  Christ,  and  so 
shaken,  as  shortly  after  to  be  removed,  and  taken  away,  for  the  in- 
troiJuction  of  the  more  heavenly  worship  of  the  gospel,  and  the 
immovable  evangelical  church-state.  This  was  the  greatest  commo- 
tion and  alteration  that  God  ever  made  in  the  heavens  and  earth 
of  the  church,  and  which  was  to  be  made  once  only.  This  was  far 
more  great  and  glorious  than  the  shaking  of  the  earth  at  the  giving 
of  the  law.  Wherefore,  not  to  exclude  the  senses  before  mentioned, 
which  are  consistent  with  this,  and  may  be  respected  in  the  pro- 
phecy, as  outward  signs  and  indications  of  it,  this  is  that  which  is 
principally  intended  in  the  words,  and  which  is  proper  unto  the 
aroument  in  hand.  And  this  alone  is  consistent  with  the  ensuinj; 
interpretation  which  the  apostle  gives  of  the  words,  or  the  inference 
which  he  makes  from  them,  as  we  sliall  see.  And  whereas  he  cites 
the  testimony  of  the  prophet,  he  abides  in  the  prophetical  style, 
wherein  the  names  of  heaven  and  earth  are  frequently  applied  unto 
the  state  of  the  church.     And  we  may  observe,  that, — 

Ohs.  VIII.  The  sovereign  authority  and  mighty  power  of  Christ 
are  gloriously  manifested,  in  that  signal  change  and  alteration  which 
he  made  in  the  heavens  and  earth  of  the  church,  in  its  state  and 
worship,  by  the  promulgation  of  the  gospel. 

Ohs.  IX.  God  was  pleased  to  give  testimony  unto  the  greatness 
and  glory  of  this  work,  by  the  great  commotions  in  heaven  and 
earth  wherewith  it  was  accompanied. 

Ohs.  X.  It  was  a  mighty  work,  to  introduce  the  gospel  among  the 
nations  of  the  earth,  seeing  their  gods  and  heavens  were  to  be 
shaken  and  removed  thereby. 

Fourthly,  The  apostle  makes  an  inference,  verse  27,  from  the  sig- 
nification of  one  word  in  the  foregoing  verse,  unto  the  truth  designed 
in  general  in  the  whole  epistle,  but  not  anywhere  expressly  spoken 
unto,  unless  it  be  in  the  end  of  the  eighth  chapter:  ''And  this 
word.  Yet  once  more,  signifieth  the  removing  of  those  things  which 
are  shaken,  as  of  things  which  are  made,  that  those  things  which 
cannot  be  shaken  may  remain/' 

This  is  the  conclusion  of  the  whole  argumentative  part  of  this 
epistle,  that  whicli  was  aimed  at  from  the  beginning.     Having  fully 


TER.  25-27.]  EPISTLE  TO  THE  HEBREWS.  S67 

proved  the  excellency  of  the  gospel,  and  state  of  the  church  therein, 
above  that  under  the  law,  and  confirmed  it  by  an  examination  of 
all  the  concernments  of  the  one  and  the  other,  as  we  have  seen ;  he 
now  declares  from  the  Scripture,  according  to  ids  usual  way  of  deal- 
ing with  those  Hebrews,  that  all  the  ancient  institutions  of  worship, 
and  the  whole  church-state  of  the  old  covenant,  were  now  to  be 
removed  and  taken  aiuay ;  and  that  to  make  way  for  a  better 
state,  more  glorious,  and  that  wliicli  should  never  be  obnoxious  to 
change  or  alteration.  In  the  words,  he  expresseth  the  passage 
in  the  prophetical  testimony,  whereon  he  grounds  his  inference, 
and  gives  us  the  interpretation  of  it,  with  what  necessarily  ensues 
thereon. 

1.  He  saith,  "  And  this  word,  Yet  once  more;"  *  And  this  that  is 
said;' or,   'Whereas  it  is  said,  Once  more,' — eV/  ava'^;  ,    ,, 

SO  the  Greeks  render  ^Uo  '^v,  "yet  one,  or  "once: 
which  determines,  (1.)  That  such  a  work  as  that  spoken  of  had  been 
before ;  (2.)  That  it  should  be  again,  more  eminently  than  formerly ; 
^3.)  That  it  should  be  but  once  for  ever  again.  And  from  the  con- 
sideration of  all  these  the  apostle  takes  the  signification  of  the  word, 
or  what  is  contained  in  it,  whicii  he  declares. 

2.  *  This  word,'  saith  he,  *  doth  manifestly  signify  that  which  en- 
sues.*    And  it  doth  so  on  the  accounts  mentioned.    For, 

(1.)  It  plainly  intimates  that  there  was,  or  had  been,  a 
work  of  the  same  or  an  alike  nature  wrought  before;  for  he  says, 
that  he  will  work  "once  more."  This  was  the  mighty  work  of  God  in 
giving  of  the  law,  before  described.  This  the  apostle  makes  evident, 
by  distributing  the  things  spoken  of  into  that  order,  "  Not  the  earth 
only,  but  the  heavens."  That  which  concerned  the  earth  alone  was 
past,  in  the  giving  of  the  law.  (2.)  It  signifies  plainly  that  he  would 
work  again,  and  that  a  work  of  the  same  kind;  or  else  he  could  not 
be  said  to  do  it  "  once  more."  Now,  the  general  nature  of  tliis  work 
was,  the  erection  of  a  new  church-state,  which  God  then  wrought, 
and  would  now  do  so  again.  And  therefore,  (3.)  It  sig- 
nifies the  removal,  the  translation  out  of  its  place,  of  "'  '"'^''  ^'"' 
that  which  was  before.  The  word  signifies  a  translation,  but  withal 
such  a  removal  thereby  out  of  its  place  as  contained  a  total  abolition. 
For,  [1.]  The  things  intended  were  shaken;  and  being 
of  God's  own  appointment,  as  was  the  divine  worship  T'^^rtxivo- 
and  state  of  the  church  under  the  old  testament,  they 
could  not  be  shaken  by  God  himself  but  in  order  to  their  removal. 
[2.]  The  things  that  were  to  be  effected  by  this  new  work  were  to 
be  introduced  in  their  place;  and  therefore  of  necessity  they  were  to 
be  removed.  So  the  apostle  placeth  the  sole  necessity  of  th^ir  re- 
moval, from  the  establishment  of"  the  things  that  cannot  be  shaken.** 
These  therefore  must  be  of  the  same  general  nature  and  use  with 

,      VOL.    XVI.— 1'4 


368  AN  EXPOSITION  OF  THE  [CHAP.  XII. 

them,  namely,  a  new  church-state,  and  new  divine  worship;  that  is, 
the  gospel  with  its  privileges. 

3.  The  apostle  intimates  the  general  ground  and  equity  of  the  re- 
moval of  these  shaken  things,  and  the  introduction  of 
uitul  "**'""  those  that  cannot  be  shaken;  and  that  is,  because  they 
were  "  things  that  were  made."  Because  they  were 
viade,  they  might  be  removed.  For,  (1.)  They  were  made  by  the 
hands  of  men;  so  were  the  tabernacle,  the  ark,  the  cherubim,  with 
all  the  means  of  divine  service.  And  the  apostle  here  expressly  alludes 
unto  the  making  of  them  by  Bezaleeland  Aholiab.  And  they  might 
thereon  be  well  removed,  for  the  establishment  of  that  "  tabernacle 
which  God  pitched,  and  not  man."  (2.)  They  were  so  made,  as  that 
they  were  made  only  for  a  season,  namely,  until  "the  time  of  refor- 
mation," Heb.  ix.  10.  This  the  apostle  hath  abundantly  proved,  from 
their  nature,  use,  and  end.  As  such,  therefore,  it  was  equal  they 
should  be  removed,  and  not  have  an  eternal  station  in  the  church. 

4  In  the  room  of  these  things  removed,  things  that  are  not,  that 
"  cannot  be  shaken,"  are  to  be  established.  These  things  in  the 
next  verse  he  calls  "  a  kingdom  that  cannot  be  moved,"  which  be- 
lievers do  receive; — that  is,  the  things  of  the  spiritual  kingdom  of 
Jesus  Christ;  the  gospel  with  all  its  privileges,  worship,  and  excel- 
lency, in  relation  to  Christ,  his  person,  office,  and  grace;  the  things 
which  the  apostle  hath  proved  to  be  signified  by  all  the  institutions 
of  the  law,  and  to  be  every  way  more  excellent  than  they.  These 
are  so  to  be  introduced  and  established,  as  to  remain  unto  the  con- 
summation of  all  things. 

We  shall  yet  further  observe,  that  although  the  removal  of  Mo- 
saical  worship  and  the  old  church-state  be  principally  intended, 
which  was  effected  at  the  coming  of  Christ,  and  the  promulgation  of 
the  gospel  from  heaven  by  him,  yet  all  other  oppositions  unto  him 
and  his  kingdom  are  included  therein;  not  only  those  that  then 
were,  but  all  that  should  ensue  unto  the  end  of  the  world.  The 
"  things  that  cannot  be  moved,"  are  to  remain  and  be  established 
against  all  opposition  whatever.  Wherefore,  as  the  heavens  and  the 
earth  of  the  idolatrous  world  were  of  old  shaken  and  removed,  so 
shall  those  also  of  the  antichristian  world,  which  at  present  in  many 
places  seem  to  prevail  All  things  must  give  way,  whatever  may  be 
comprised  in  the  names  of  heaven  and  earth  here  below,  unto  the 
gospel,  and  the  kingdom  of  Christ  therein.  For  if  God  made  way  for  it 
by  the  removal  of  his  own  institutions,  which  he  appointed  for  a  season, 
what  else  shall  hinder  its  establishment  and  progress  unto  the  end? 

Ver.  28,  29. — A/i  jSaciXiiav  agaXevrov  •jrap-aXafiQavovTsg,  tyoiiMiv  xafii 
hi  rjg  "karpivuiMiv  iuup'sffruii  rQj  QkZ  (J^tTcc  aidoZ{  nui  tOXaSs/ag'  xai  ydp 
i  0SOJ  rifLuv  i!\jp  xaTavc/.AiCKov. 


7EEL  28,  29.]  EPISTLE  TO  THE  HEBREWS.  369 

Ver.  28,  29. — Wherefore  we  receiving  a  kingdom  which 
cannot  be  moved,  let  us  have  grace,  whereby  we  may- 
serve  God  acceptably  with  reverence  and  godly  fear ; 
for  our  God  [^5]  a  consuming  fire.^ 

The  apostle  in  these  verses  sums  up  both  the  doctrinal  and  hor- 
tatory parts  of  the  epistle.  For  what  by  all  his  arguments  he  hath 
evinced,  concerning  the  preference  and  pre-eminence  of  the  gospel- 
state  of  the  church  above  that  under  the  law,  he  presseth  as  a  rea- 
son for  that  obedience  and  constancy  in  profession  which  he  exhorts 
unto.  And  from  hence  unto  the  close  of  the  epistle  he  brancheth 
his  general  exhortation  into  a  prescription  of  particular  duties  of 
most  importance  unto  his  general  end. 

In  the  words  there  are,  1.  A  note  of  inference;  "wherefore.** 
2.  A  privilege  of  gospel  beHevers  asserted ;  "  we  receiving  a  kingdom 
that  cannot  be  moved."  3.  A  duty  pressed  on  the  ctnisideration  of 
it;  which  is,  to  "serve  God  acceptably:"  described  from,  (1.)  The 
means  of  it,  "  let  us  have  grace ;"  and,  (2.)  The  manner  of  its  per- 
formance, "  with  reverence  and  godly  fear." 

1.  The  note  of  inference,  "  wherefore,"  may  respect  either  the 
whole  discourse  which  he  hath  now  passed  through,  or 

that  immediately  preceding,  concerning  the  shaking 
and  removal  of  the  Judaical  church-state,  with  the  introduction  and 
establishment  of  the  things  of  the  kingdom  of  Christ.  The  force  0%. 
the  exhortation  ariseth  equally  from  either  of  them.,  '  Seeing  it  is 
so,  that  the  state  of  believers  under  the  gospel  is  such  as  we  have 
described,  and  the  gospel  itself  whereunto  they  are  called  so  excel- 
lent and  glorious,  it  follows  that  this  duty  they  are  to  apply  them- 
selves unto.*     So, — 

Obs.  I.  Such  is  the  nature  and  use  of  all  divine  or  theological 
truths,  that  the  teaching  of  them  ought  constantly  to  be  applied  and 
improved  unto  practice;  for  fiith  and  obedience  are  the  end  of 
their  revelation.  To  remain  within  the  compass  of  mere  speculation, 
is  to  overthrow  both  their  nature  and  use.  Hence  all  preaching 
consists  virtually  in  doctrine  and  use,  or  instruction  and  application; 
though  the  methods  of  it  may  be  various,  and  ought  to  be  varied  as 
occasion  doth  require. 

2.  The  privilege  asserted  is,  that  "  we  receive  a  kingdom  that 
cannot  be  moved."  And  herein  we  may  consider,  (1.)  The  nature 
of  this  privilege;  it  is  a  "  kingdom."     (2.)  The  property  of  it,  in  op- 

'  Exposition. — K«J  yxp  6  Qi6;,  x.t.?i.  We  have  seen  no  translation  but  De 
Wette's  in  which  tffect  is  given  to  the  x.ect  in  this  clause.  De  Wette  transi.itM 
it  by  "auch," — "ei'enouv  G.  d  is  a  consuming  fire;"  that  is, 'However  rich  in  giaee 
to  us  wlio  serve  liini,  he  is  not  the  less  inflexible  injustice  to  those  who  serve  him 
not,  or  do  not  serve  him  aright.' — Ed. 


370  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

position  unto  other  things;  "  it  cannot  be  moved."     (3.)  The  way  of 
believers'  participation  of  it;  "  w^e  receive  it." 

(1.)  As  unto  tiie  nature  of  it,  it  is  a  kingdom,  a  heavenly,  spiri- 
tual state,  under  the  rule  of  Jetus  Christ,  whom  God 
hath  anointed,  and  set  his  king  upon  his  holy  hill  of 
Zion,  Ps.  ii.  6,  7.  The  state  of  the  gospel,  and  the  rule  of  Christ 
therein,  were  represented  and  promised  from  the  beginning  under 
the  name  and  notion  of  a  kingdom,  being  properly  so.  See  Isa.  ix.  7. 
The  kingly  office  of  Christ,  and  his  kingdom,  were  the  common  faith 
of  the  church  of  the  old  testament  and  the  new.  Whoever  believed 
the  promise  of  the  Messiah,  believed  that  he  should  be  a  king,  and 
should  have  an  everlasting  kingdom,  however  the  church  of  the 
Jews  had  lost  the  true  notion  of  it  in  the  latter  days.  This  king- 
dom in  the  Scripture  is  everywhere  called  "  the  kingdom  of  God," 
to  distinguish  it  from  all  other  dominions  and  kingdoms  of  the 
world, — the  kingdom  wherein  Christ  proceeds  in  the  name  and 
majesty  of  God  for  all  the  ends  of  his  glory,  and  the  salvation  of  the 
church.  And  this  kingdom  is  usually  distinguished  into  the  king- 
dom of  grace  and  the  kingdom  of  glory;  but  improperly.  For  al- 
though the  saints  that  are  now  in  glory  do  belong  unto  this  kingdom, 
by  virtue  of  the  communion  that  is  between  them  and  the  church 
below  in  Christ  as  their  common  head,  yet  this  kingdom  of  Christ 
shall  cease  when  the  state  of  glory  shall  fully  take  place.  So  the 
apostle  expressly  declares,  1  Cor,  xv.  24-28.  Wherefore  the  king- 
dom of  God,  the  kingdom  of  heaven,  so  often  mentioned  in  the 
Scripture,  is  that  which  we  call  the  kingdom  of  God  only.  It  is 
true,  the  saints  do  and  shall  reign  in  heaven,  whereon  that  state  may 
be  called  the  kingdom  of  glory ;  but  the  promised  kingdom  of  the 
Messiah,  is  that  rule  which  is  to  be  continued  unto  the  end  of  this 
world,  and  no  longer.  And  at  present  those  in  heaven  and  those  on 
earth  do  constitute  but  one  kingdom,  though  they  are  in  various 
conditions  therein. 

This  kingdom,  then,  is  that  rule  of  Christ  in  and  over  the  gospel- 
state  of  the  church,  which  the  apostle  hath  proved  to  be  more  excel- 
lent than  that  of  the  law.  Hereunto  belong  all  the  light,  liberty, 
righteousness,  and  peace,  which  by  the  gospel  we  are  made  partakers 
of,  with  all  the  privileges  above  the  law  insisted  on  by  the  apostle. 
Christ  is  the  king,  the  gospel  is  his  law,  all  believers  are  his  subjects, 
the  Holy  Spirit  is  its  administrator,  and  all  the  divine  treasures  of 
grace  and  mercy  are  its  revenue.  The  reader  may  see  a  delineation 
of  this  kingdom  in  our  exposition  on  chap.  i.  2.  This  is  the  king- 
dom which  is  here  intended,  the  present  actual  participation  whereof 
is  made  the  foundation  of  the  exhortation  ensuing,  being  undeniably 
cogent  unto  that  end. 

(2.)  The  especial  property  of  this  kingdom  is,  that  it  is  dffaXsi/TOf, 


VER.  28,  29.]  EPISTLE  TO  THE  HEBREWS.  371 

— such  as  cannot  he  shaken,  or  moved.  It  is  true  of  it  universallyj 
and  onlv,  it  cannot  be  moved  in  any  sense,  by  any  ways  ,  , 
or  means;  and  this  is  the  only  kingdom  that  cannot 
be  moved.  To  speak  of  the  unshaken,  unmovable  kingdom,  is  all 
one  as  if  we  expressly  mentioned  the  kingdom  of  Christ,  seeing  that 
only  is  so.  All  other  kingdoms  have  been,  or  shall  be,  shaken  and 
overturned ;  all  boastings  and  expectations  to  the  contrary  are  but 
vain.  No  dominion  ever  so  dreamed  of  eternity  as  did  the  Roman 
empire ;  but  it  hath  not  only  been  shaken,  but  broken  to  pieces,  and 
scattered  like  chaff  before  the  wind.  See  Dan.  ii.  44,  vii.  14,  27. 
No  external  opposition  shall  ever  be  able  to  shake  or  move  this 
kingdom.  The  "gates  of  hell  shall  not  prevail  against  it,"  Matt 
xvi.  18.  No  internal  decays  shall  ruin  it.  The  spring  of  it  is  in 
Him  who  lives  for  ever,  and  who  hath  the  keys  of  hell  and  death. 

These  things  are  true,  the  kingdom  of  Christ  is  thus  immovable : 
but  that  which  is  here  peculiarly  intended  is,  that  it  is  not  obnoxioas 
unto  such  a  shakingf  and  removal  as  the  church-state  was  under  the 
old  testament;  that  is,  God  himself  will  never  make  any  altera- 
tion in  it,  nor  ever  introduce  another  church-state  or  worship.  God 
hath  put  the  last  hand,  the  hand  of  his  only  Son,  unto  all  revelations 
and  institutions.  No  addition  shall  be  made  unto  what  he  hath 
done,  nor  alteration  in  it.  No  other  way  of  caUing,  sanctifying,  rul- 
ing, and  saving  of  the  church,  shall  ever  be  appointed  or  admitted; 
for  it  is  here  called  an  immovable  kingdom  in  opposition  unto  the 
church-state  of  the  Jews,  which  God  himself  first  shook,  and  then 
took  away,  for  it  was  ordained  only  for  a  season. 

(3.)  Believers  receive  this  kingdom.     As  the  apostle  had  before 
joined  himself  with  them  in  the  threatening,   "  How       ua^aXa^fa- 
shall  we  escape?"  so  he  doth  here  in  the  privilege,  "We    *»*'^^i- 
receiving:"  '  You  and  I,  even  all  that  believe.'      And  how  they  do 
so,  we  must  inquire, 

[1.]  Their  interest  in  this  kingdom  is  called  their  receiving  it,  be- 
cause they  have  it  by  gift,  grant,  or  donation  from  God  their  Father: 
Luke  xii.  52,  "Fear  not,  little  flock,"  saith  Christ,  "  it  is  your  Father's 
good  pleasure  to  give  you  the  kingdom ;"  '  freely  to  grant  unto  you 
an  interest  in  his  heavenly  kingdom.'  [2.]  They  receive  it  in  its 
doctrine,  rule,  and  law,  owning  its  truth,  and  submitting  unto  its 
authority.  They  "  obey  from  the  heart  the  form  of  doctrine  which 
is  delivered  to  them,"  Rom.  vi.  17;  which  constitutes  them  formally 
the  subjects  of  his  kingdom.  [3.]  They  receive  it  in  the  light,  grace, 
mercy,  and  spiritual  benefits  of  it.  Such  a  kingdom  it  is  as  whose 
treasures  and  revenues  consist  in  these  things,  namely,  light,  liberty, 
righteousness,  peace,  grace  and  mercy.  For  "  the  kingilom  of  God 
is  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost,"  Rom.  xiv. 
17.     All  these  do  they  receive,  in  right,  title,  and  possession,  accord- 


372  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

mg  to  tlielr  various  measures;  and  hereon  are  properly  said  to  re- 
ceive the  kingdoin  itself.  [4.]  They  receive  it  in  the  privileges  of 
it;  which  may  be  referred  unto  two  heads;  Is^.  Dignity;  2dly.  Safety; 
which  are  the  two  advantages  of  any  kingdom  added  unto  their 
wealth,  which  in  this  consists  in  the  treasures  before  mentioned.  As 
to  the  first,  or  dignity,  this  is  such  a  kingdom  as  wherein,  though 
with  respect  to  Christ  and  his  rule  we  are  absolutely  subjects,  yet 
with  respect  unto  others  we  are  absolutely  free:  "Ye  are  bought 
with  a  price;  be  not  ye  servants  of  men,"  1  Cor.  vii.  23;  that  is,  in 
all  things  which  belong  to  this  kingdom.  And  not  only  so,  but  all 
the  subjects  of  this  kingdom  are,  with  respect  unto  their  acceptance 
with  God,  and  power  over  their  enemies,  kings  also:  "A  kingly  priest- 
hood," 1  Pet.  ii.  9 ;  "  Kmgs  and  priests  unto  God,"  Rev.  i,  6.  And, 
secondly,  for  safety,  they  are  all  built  on  the  E.ock,  against  which  the 
gates  of  hell  cannot  prevail.  This  dignity  and  safety  are  of  eminent 
consideration,  when  we  are  said  "to  receive  a  kingdom;"  for  they 
are  principal  ornaments  and  advantages  of  such  a  state.  [5.]  They 
receive  it  by  an  initiation  into  the  sacred  mysteries  of  it,  the  glory 
of  its  spiritual  worship,  and  their  access  unto  God  thereby.  Herein 
consists  the  glory  of  the  administration  of  this  kingdom,  2  Cor.  iii. 
And  all  believers  have  a  rigiit  unto  all  the  mystical  ordinances  of 
divine  worship  in  this  kingdom,  which  all  others  are  excludeil  from. 
[6.]  They  receive  it  in  its  outward  rule  and  discipline.  And  in  all 
these  things  they  receive  it  as  a  pledge  of  a  future  reign  in  glory. 
Wherefore, — 

06s.  II.  The  privileges  which  believers  receive  by  the  gospel  are 
inconceivable. — They  are,  a  kingdom,  the  kingdom  of  God  or  Christ, 
a  spiritual,  heavenly  kingdom,  replenished  with  inexhaustible  trea- 
sures of  spiritual  blessings  and  advantages, 

Ohs.  III.  Believers  are  not  to  be  measured  by  their  outward 
state  and  appearance  in  the  world,  but  by  the  interest  they  have 
in  that  kingdom  which  it  is  their  Father's  good  pleasure  to  give 
them. 

Ohs.  IV.  It  is  assuredly  their  duty  in  all  things  to  behave  them- 
selves as  becomes  those  who  receive  such  privileges  and  dignity  from  _ 
God  himself. 

Ohs.  V.  The  obligation  from  hence  unto  the  duty  of  serving  God 
here  exhorted  unto,  of  so  serving  God  as  is  here  described,  is  evident 
and  unavoidable. — Those  on  whom  it  hath  not  an  efficacy,  have  no 
real  interest  in  this  privilege,  whatever  they  pretend. 

Ohs.  VI.  Spiritual  things  and  mercies  do  constitute  the  most 
glorious  kingdom  that  is  in  the  world,  even  the  kingdom  of  God. 

Ohs.  VII.  This  is  the  only  kingdom  that  shall  nevei*  be  moved, nor 
ever  can  be  so,  however  hell  and  the  world  do  rage  against  it. 

S.  The  duty  exhorted  unto,  on  the  consideration  of  this  blessed 


VER.  28,  29.]  EPISTLE  TO  THE  HEBREWS.  373 

state  and  privilege  is,  that  "  we  should  serve  God  acceptably."  There 
is  a  duty  previously  required  unto  this  enjoined  us,  which  is  to 
"  have  grace  ;"  and  this  is  introduced  only  as  an  effect  thereof:  "Let 
us  have  grace,  whereby  we  may  serve  God."  But  whereas  this  is 
the  end  for  which  we  should  endeavour  to  have  grace,  I  place  it  as 
the  duty  exhorted  unto  in  the  circumstances  described. 

The  word  "karpixfa  doth  most  frequently,  if  not  only,  signify  that 
service  unto  God  which  consists  in  his  worship;  namely, 
in  prayer  and  the  observance  of  some  other  institutions 
of  divine  service.  See  Luke  ii.  37;  Acts  vii.  7,  xxvii.  23;  Rom.  i. 
9,  25;  Phil.  iii.  3;  2  Tim.  i.  3;  Heb.  ix.  9,  x.  2,  xiii.  10;  Rev.  vii.  15. 
I  will  not  deny  but  that  it  may  comprise  the  whole  of  gospel  obedi- 
ence, which  is  Xoyixr)  Xarpiia,  Rom.  xii.  1, — our  "  reasonable  service;" 
but  1  judge  that  here  peculiar  respect  is  had  unto  the  worship  of 
God  according  to  the  gospel,  which  was  brought  in  upon  the  removal 
of  all  those  institutions  of  worship  which  were  appointed  under  the 
old  testament.  Herein  the  apostle  would  have  the  believing  He- 
brews to  be  diligent;  which  they  would  not  be  in  a  due  manner 
without  an  equal  attendance  unto  all  other  duties  of  evangelical 
obedience. 

Wherefore  it  is  added,  that  we  should  thus  serve  God  "accept- 
ably," as  we  have  well  rendered  the  word;  that  is,  so  as 
that  we  may  be  accepted,  or  find  acceptance  with  him. 
As  it  respects  the  worship  of  God,  it  is  sometimes  applied  unto  the 
persons  that  perform  it,  sometimes  unto  the  worship  itself  performed. 
With  respect  unto  both,  it  signifies  that  which  is  well-pleasing  unto 
God,  that  which  is  accepted  with  him,  Rom.  xii.  1,  2;  2  Cor.  v.  9; 
Eph.  v.  10;  Phil.  iv.  18;  Col.  iii.  20;  Heb.  xi.  5,  6:  in  all  which 
places,  and  others,  the  verb  or  adjective  is  used ;  the  verb  only  in 
this  place,  "  acceptably." 

There  is  an  intimation  that  there  may  be  a  performance  of  the 
duties  of  divine  worship,  when  yet  neither  the  persons  that  perform 
them  nor  the  duties  themselves  are  accepted  with  God.  So  was  it 
with  Cain  and  his  sacrifice;  so  is  it  with  all  hypocrites  always.  The 
principal  things  required  unto  this  acceptation  are,  (1.)  That  the 
persons  of  the  worshippers  be  "  accepted  in  the  Beloved."  God  had 
respect  unto  Abel,  then  to  his  offering.  (2.)  That  the  worshii^  itself, 
in  all  the  duties  of  it,  and  the  whole  manner  of  its  performance,  be 
of  his  own  appointrnent  and  approbation.  Hereon  all  Judaical  ob- 
servances are  rejected,  because  now  disapproved  by  him.  (3.)  That 
the  graces  of  faith,  love,  fear,  reverence,  and  delight,  be  in  actual 
exercise:  for  in  and  by  them  alone,  in  all  our  duties,  we  give  glory 
unto  God;  which  the  apostle  declares  in  the  remaining  words  of 
these  verses. 

4.  In  order  unto  this  serving  of  God,  it  is  required  of  us,  in  a  way 


374  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

of  duty,  that  we  "have  grace."     Some  copies  have  £;)<^o,w.£i',  which  are 
,  ,       followed  by  the  Vulvar  and  some  other  translations,  "  We 

nave  grace.  l5ut  the  most,  and  most  ancient  copies, 
have  ix,^/Miv,  "  Let  us  have,"  which  suits  the  other  words  and  design 
of  the  place;  for  it  is  not  a  privilege  asserted,  but  a  duty  prescribed. 

Xupiv  here  may  be  taken  in  a  double  sense:  (1.)  For  theyV-ee 
grace  and  favour  of  God  in  Christ,  which  we  obtain  by  the  gospel. 
And  in  this  sense  it  is  most  frequently  used  in  the  Scripture.  (2.) 
For  internal,  sanctifying,  aiding,  assisting  grace,  as  it  is  in  other 
places  innumerable.  And  the  word  'i-xjufnv  may  have  a  double  sig- 
nification also.  For  it  is  not  a  bare  having  or  possession  that  is 
intended;  for  that  is  not  the  object  of  an  exhortation  in  the  way  of 
a  duty:  but  it  signifies  either  "to  retain  and  hold  fast,"  as  our  trans- 
lators render  it  in  the  margin;  or  to  "obtain  and  improve;"  in  which 
sense  the  word  is  often  used. 

And  these  double  significations  of  the  words  are  suited  unto  one 
another.  Take  'iyj>i(j.iv,  "  Let  us  have,"  in  the  first  sense,  "  to  retain 
and  hold  fast,"  and  it  answers  unto  x^^^^^  *^^  "  gi'^ce,"  in  the  first 
sense  of  the  word,  namely,  tlie  grace  and  favour  of  Goii,  which 
we  obtain  by  the  gospeh  This  we  are  exhorted  unto,  1  Cor.  xv.  1; 
Gal.  v.  1 ;  Phil.  i.  27,  iv.  1 ;  1  Thess.  iii.  8.  See  Rom.  v.  2.  Thus 
the  duty  intended  should  be  perseverance  in  the  faith  of  the  gospel, 
whereby  alone  we  are  enabled  to  "serve  God  acceptably,"  Take  it  in 
the  latter  sense,  and  it  answers  unto  "grace"  in  the  latter  sense  also; 
that  is,  for  internal,  spiritual  aids  of  grace,  enabling  us  unto  this  duty 
of  serving  God,  without  which  we  cannot  so  do.  This  is  the  proper 
sense  of  the  place.  The  service  of  God  in  such  a  way  and  manner 
as  is  acceptable  unto  him  is  required  of  us, — it  is  due  upon  the  ac- 
count of  the  unspeakable  privileges  which  we  receive  by  the  gospel, 
before  declared; — but  this  of  ourselves,  without  special  divine  aid 
and  assistance,  we  are  no  way  able  to  perform :  for  "  without  Christ 
we  can  do  nothing."  We  have  no  sufficiency  of  ourselves  to  think 
or  do  any  thing  as  we  ought:  "  It  is  God  who  worketh  in  us  both 
to  will  and  to  do  of  his  own  good  pleasure."  It  is  therefore  in  order 
unto  the  end  of  serving  acceptably,  required  of  us,  that  we  liave,  that 
is,  that  we  obtain  and  inn^rove,  this  grace  of  God,  or  the  aids  of 
divine  grace. 

Now,  whereas  this  "  grace"  may  be  considered  either  as  unto  its 
essence  and  the  first  communication  of  it  unto  us,  or  as  unto  its  de- 
grees and  measures  with  respect  unto  its  continual  exercise,  it  may 
be  here  considered  both  ways.  For  without  it  in  the  first  sense,  as 
it  is  sanctifying,  we  cannot  serve  God  acceptably  at  all ;  and  in  the 
latter,  it  is  required  to  be  exercised  in  every  particular  duty  of  divine 
worship.  And  this  is  especially  intended,  the  former  being  supposed. 
*  You  tiiat  have  re^eiVe.i   grace  essentially  considered,  unto  your 


VER.  28,  29.]  EPISTLE  TO  THE  HEBREWS.  375 

sanctification,  endeavour  much  an  increase  of  it  in  its  degrees  and 
measures,  so  that  being  in  continual  exercise,  you  may  be  enabled 
by  it  to  serve  God  acceptably/  And  two  things  evince 
this  sense:  (1.)  That  this  grace  is  assigned  as  the  in- 
strumental efficient  cause  of  the  duty  proposed;  "  By  which,"  'by 
virtue  whereof,  in  whose  strength,  by  which  you  are  enabled.'  Now, 
this  is  no  other  but  internal,  aiding,  assisting  grace,  in  its  exercise. 
(2.)  The  things  prescribed  to  accompany  this  service  of  God  on  our 
pai  t,  namely,  "reverence  and  godly  fear,"  are  such  graces  themselves, 
or  acts  of  that  grace. 

It  is  most  true,  that  the  holding  fast  the  grace  of  the  gospel,  the 
doctrine  of  the  love  and  favour  of  God  in  Christ  Jesus,  is  an  effec- 
tual means  of  enabling  us  to  serve  God  acceptably.  For  thereby,  or 
by  the  exercise  of  f  dth  therein,  we  do  derive  spiritual  strength  fiom 
Christ,  as  the  branches  derive  juice  and  nutriment  from  the  vine,  to 
enable  us  thereunto.  And  if  we  decay  in  the  faith  thereof,  much 
more  if  we  relinquish  it,  we  can  never  serve  God  in  a  due  manner. 
I  would  not  therefore  exclude  that  sense  of  the  words,  thouoh  I 
judge  the  latter  to  be  more  especially  intended.     And, — 

(1.)  Without  this  grace  we  cannot  sei^ve  God  at  all.  He  accounts 
not  that  as  his  worship  or  service  which  is  performed  by  graceless 
persons.  (2.)  Without  this  grace  in  actual  exercise  we  cannot  serve 
God  acceptably ;  for  it  is  the  exercise  of  grace  alone  that  is  the  life 
and  soul  of  divine  worship.  (3.)  To  have  an  increase  in  this  grace 
as  unto  its  degrees  and  measures,  and  to  keep  it  in  exercise  in  all 
duties  of  the  service  of  God,  is  a  duty  required  of  believers  by  virtue 
of  all  the  gospel  privileges  which  they  receive  from  God ;  for  herein 
consists  that  revenue  of  glory  which  on  their  account  he  expecteth 
and  requireth.  (4.)  This  is  the  great  apostolical  canon  for  the  due 
performance  of  divine  worship,  namely,  "  Let  us  have  grace  to  do 
it;"  all  others  are  needless  and  supeifluous. 

5.  The  manner  of  the  performance  of  the  duty  exhorted  unto  is 
also  prescribed.  And  this  is,  that  it  be  done  "  with  re- 
verence and  godly  fear."  These  words  are  not  anywhere  !^^*r^  t'^""^ 
else  used  together  with  respect  unto  the  service  of  God, 
nor  apart.  A/Swc,  which  we  translate  "  reverence,"  is  but  once  more 
used  in  the  New  Testament,  where  it  signifies  "  pudor"  or  "  mo- 
destia," — "  shame-facedness"  or  "modesty,"  1  Tim.  ii.  9;  but  no- 
where else.  It  is  applied  to  denote  a  grace  or  virtue  in  the  worship 
of  God.  EuXaCe/a  is  used  only  here,  and  chap.  v.  7;  where  see  the 
exposition.  See  also  chap.  xi.  7.  We  render  it,  "  with  godly  fear." 
For  the  verb  is  sometimes  used  for  "  fear,"  without  an}^  respect  to 
religion.  Acts  xxiii.  10;  and  the  adjective,  for  "religious"  or  "de- 
vout," without  any  especial  respect  to  fear,  Luke  ii.  25;  Acts  ii.  5, 
viii.  2 :  both  are  included  in  it. 


S76  AN  EXPOSITION  OF  THE  [CHAP.  XIL 

The  sense  of  the  words  in  this  place  may  be  learr.ed  best  from 
what  they  are  opposed  unto.  For  they  are  prescribed  as  contrary 
unto  some  such  defects  and  faults  in  divine  worship  as  from  which 
we  ought  to  be  deterred  by  the  consideration  of  the  holiness  and  seve- 
rity of  God  ;  as  is  manifest  from  the  addition  of  it  in  the  next  words, 
*'  For  our  God  is  a  consuming  fire."  Now  those  vices  from  which  we 
ought  to  be  deterred  by  this  consideration,  are,  (1.)  Want  of  a  due 
sense  of  the  majesty  and  glory  of  God,  with  whom  we  luive  to  do. 
For  whereas  he  had  provided  against  this  evil  under  the  old  tes- 
tament, by  the  dread  and  terror  which  were  ingenerated  in  the 
people  by  the  giving  of  the  law,  by  many  severe  interdictions  of 
their  approach  unto  pledges  of  his  presence  among  them,  and  the 
prescrijjtion  of  outward  ceremonies  in  all  their  accesses  unto  him; 
all  these  things  being  now  removed,  yet  a  deep,  spiritual  sense  of 
bis  holiness  and  greatness  ought  to  be  retained  in  the  mind  of  all 
that  draw  nigh  unto  him  in  his  worship.  (2.)  Want  of  a  due  sense 
of  our  own  vileness,  and  our  infinite  distance  from  him  in  nature  and 
condition;  which  is  always  required  to  be  in  us.  (3.)  Carnal  bold- 
ness, in  a  customary  performance  of  sacred  duties,  under  a  neglect 
of  endeavouring  the  exercise  of  all  grace  in  them ;  which  God  abhors. 
To  prevent  these  and  the  like  evils,  these  graces  or  duties  are  pre- 
scribed. Wherefore  aibug,  "  or  pud  or  spiritualis,"  is  "  a  holy  abase- 
ment of  soul  in  divine  worship,  in  a  sense  of  the  majesty  of  God, 
and  our  own  vileness,  with  our  infinite  distance  from  him."  This,  in 
extraordinary  instances,  is  called  "  blushing,"  being  "ashamed,"  and 
"  confusion  of  face,"  Ezra  ix.  6 ;  Dan.  ix.  7.  So  it  .is  in  extraordi- 
nary cases;  but  for  the  essence  of  it,  it  ought  always  to  accompany 
us  in  the  whole  worship  of  God.  And  iuXaZi'ia  is,  "  a  religious  awe 
on  the  soul  in  holy  duties,  from  a  consideration  of  the  great  danger 
there  is  of  sinful  miscarriages  in  the  worship  of  God,  and  of  his  severity 
against  such  sins  and  offences."  Hereby  the  soul  is  moved  and  ex- 
cited unto  spiritual  care  and  diligence,  not  to  provoke  so  great,  so 
holy  and  jealous  a  God,  by  a  neglect  of  that  exercise  of  gi^ace  which 
he  requires  in  his  service,  which  is  due  unto  him  on  the  account  of 
his  glorious  excellencies. 

And  we  may  consider  of  how  great  importance  this  exhortation 
and  duty  are.  For  this  charge  of  serving  God  from  a  principle  of 
grace,  in  the  manner  described,  is  that  which  is  given  unto  us  in  the 
consideration  of  the  kingdom  Avhich  we  have  received,  and  enforced 
with  that  of  the  terror  of  the  Lord  with  respect  unto  all  miscar- 
riages therein ;  which  is  urged  also  in  the  last  verse.  ^ 

Ver.  29. — "  For  our  God  [is]  a  consuming  fire." 

This  is  the  reason  making  the  foregoing  duty  necessary.  *  There- 
fore ought  we  to  serve  God  with  reverence  and  fear,  because  "  he  is 


VER.  28,  29.]  EPISTLE  TO  THE  HEBKEVVS.  S77 

a  consuming^  fire." '  The  words  are  taken  from  Deut.  iv.  24,  where 
they  are  used  by  Moses  to  deter  the  people  from  idols  or  graven 
images  in  the  worship  of  God ;  for  this  is  a  sin  that  God  will  by  no 
means  bear  withal.  And  the  same  description  of  God  is  applied 
here  by  the  apostle  unto  the  want  of  grace  with  reverence  and  fear 
in  that  worship  which  he  hath  appointed.  We  may  not  please  our- 
selves that  the  worship  itself  which  we  attend  unto  is  by  divine 
institution,  not  idolatrous,  not  superstitious,  not  of  our  own  inven- 
tion ;  for  if  we  are  graceless  in  our  persona,  devoid  of  reverence  and 
godly  fear  in  our  duties,  God  will  deal  with  us  even  as  with  them 
who  worship  him  after  their  own  hearts'  devisings. 

There  is  a  metaphor  in  the  expression.  God  is  compared  to,  and 
so  called  a  "  devouring  fire,"  because  of  a  likeness  in  effects  as  unto 
the  case  under  consideration.  For  as  a  vehement  fire  will  consume 
and  devour  whatever  combustible  matter  is  cast  into  it,  so  will  God 
with  a  fiery  terror  consume  and  destroy  such  sinners  as  are  guilty 
of  the  sin  here  prohibited.  And  as  such,  will  such  sinners,- — namely, 
hypocrites  and  false-worshippers, ^ — apprehend  him  to  be,  when  they 
fall  under  convictions,  Isa.  xxxiii.  14. 

And  he  is  called  herein  "our  God;"  as  in  Moses  to  the  people, 
"  The  Lord  thy  God."     A  covenant  relation  unto  him    ,       ,    ,  „ 
is  in  both   places  intimated.     Wherefore  although  we 
have  a  firm  persuasion  that  he  is  our  God  in  covenant,  yet  it  is  his 
will  that  we  should  have  holy  apprehensions  of  his  greatness  and 
terror  towards  sinners.     See  2  Cor.  v  10,  11. 

Two  things  are  represented'  unto  us  in  this  expression,  "A  con- 
suming fire."     1.  The  nature  of  God,  as  declared  in  the 
first  commandment.     And,  2.  His  iealousv  with  respect       ,,  "'''""■** 
unto  his  worship,  as  it  is  expressed  in  the  second. 

1.  The  holiness  and  purity  of  his  nature,  with  his  severity  and 
vindictive  justice,  are  represented  hereby.  And  these,  as  all  other 
his  essential  properties,  are  proposed  unto  us  in  the  first  command- 
ment. From  them  it  is  that  he  will  con.sume  impenitent  sinners, 
such  as  have  no  interest  in  the  atonement,  even  as  fire  consumes 
that  which  is  cast  into  it. 

2.  His  jealousy  with  reference  unto  his  worship  is  here  also  repre- 
sented, as  declared  in  the  second  commandment.  So  it  is  added  in 
that  place  of  Moses,  "  The  Lord  thy  God  is  a  consuming  fire,  a  jea- 
lous God."  This  title  God  first  gave  himself  with  respect  unto  his 
instituted  worship,  Exod.  xx.  5.  And  this  affection  or  property  of 
jealousy  is  figuratively  ascribed  unto  God,  by  an  anthropopathy.  In 
man,  it  is  a  vehement  affection  and  inclination,  arising  from  a  fear 
or  apprehension  that  any  other  should  have  an  interest  in  or  possess 
that  which  they  judge  ought  to  be  peculiar  unto  themselves.  And 
it  hath  place  principally  in  the  state  of  marriage,  or  that  which  is 


873  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

in  order  therennto.  It  is  therefore  supposed  that  the  covenant  be- 
tween God  and  the  church  hath  tlie  nature  of  a  marriage  covenant, 
wherein  he  calleth  himself  the  husband  thereof,  and  saith  that  he 
is  married  unto  it,  Isa.  liv.  5  ;  Jer,  iii.  14.  In  this  state,  it  is  reli- 
gious worship,  boih  as  unto  the  outward  form  of  it  in  divine  insti- 
tution, and  its  inward  form  of  faith  and  grace,  which  God  requires, 
as  wholly  his  own.  With  reference,  therefore,  unto  defects  and  mis- 
carriages therein,  he  assumeth  that  affection  unto  him,  and  calleth 
himself  "a  jealous  God."  And  because  this  is  a  vehement,  burning 
affection,  God  is  said  on  the  account  of  it  to  be  "  a  consuming  fire." 
And  we  may  observe,  that, — 

Obs.  VIII.  However  God  takes  us  near  unto  himself  in  covenant, 
whereby  he  is  our  God,  yet  he  requires  that  we  always  retain  due 
apprehensions  of  the  holiness  of  his  nature,  the  severity  of  his  jus- 
tice against  sinners,  and  his  ardent  jealousy  concerning  his  worship. 

Obs.  IX.  The  consideration  of  these  thinsrs,  and  the  dread  of  being 
by  guilt  obnoxious  unto  their  terrible  consuming  effects,  ought  to. 
influence  our  minds  unto  reverence  and  godly  fear  in  all  acts  and 
parts  of  divine  worship. 

Obs.  X.  We  may  learn  how  great  our  care  and  diligence  about  the 
serving  of  God  ought  to  be,  which  are  pressed  on  us  by  the  Holy  Ghost 
from  the  consideration  of  the  greatness  of  our  privileges  on  the  one 
hand,  namely,  our  receiving  the  kingdom;  with  the  dreadful  de- 
struction from  God  on  the  other,  in  case  of  our  neglect  herein. 

Obs.  XL  The  holiness  and  jealousy  of  God,  which  are  a  cause  of 
insupportable  terror  unto  convinced  sinners,  driving  them  from  him, 
have  towards  believers  only  a  gracious  influence  into  that  fear  and 
reverence  which  causes  them  to  cleave  more  firmly  unto  him. 


CHAPTER  XIII. 

In  the  close  of  the  epistle,  contained  in  this  chapter,  the  apostle 
gives  us  new  instances  of  that  divine  wisdom  wherewith  he  was 
actuated  in  writing  of  the  whole;  which  the  apostle  Peter  refers 
unto,  2  Pet.  iii.  15.  And  as  it  will  communicate  an  inexpressible 
sense  of  itself  unto  every  intelligent  reader,  who  meditates  upon  it 
with  that  faith  and  reverence  which  are  required  in  the  perusal  of 
these  holy  writings;  so  we  may  give,  at  our  entrance  into  the  expo- 
sition of  the  chapter,  some  few  instances  in  general  wherein  it  doth 
eminently  appear. 

1.  Having  solidly  laid  the  foundations  of  faith  and  obedience,  in 


VER.  1-25.]  EPISTLE  TO  THE  HEBREWS.  S79 

the  declaration  of  the  mystery  of  the  person  and  ofRces  of  Christ, 
he  descends  unto  his  exhortation  with  respect  unto  evangelical  and 
moral  duties,  which  he  proposes  unto  the  church  in  one  distinct 
view  throughout  this  chapter.  And  herein,  (1.)  He  prescribes  by 
his  own  example,  as  he  also  doth  in  most  of  his  other  epistles,  the 
true  order  and  method  of  preaching  the  gospel;  that  is,  first  to 
declare  the  mysteries  of  it,  with  the  grace  of  God  therein,  and  then 
to  improve  it  unto  practical  duties  of  obedience.  And  they  will  be 
mistaken,  who  in  this  work  propose  unto  themselves  any  other 
method;  and  those  most  of  all,  who  think  one  part  of  it  enough, 
without  the  other.  For  as  the  declaration  of  spiritual  truths, 
without  instruction  how  they  are  the  vital,  quickening  form  of 
obedience,  and  the  application  of  them  thereunto,  tends  only  unto 
that  "knowledge  which  puffeth  up,  but  doth  not  edify;"  so  the 
pressing  of  moral  duties,  without  a  due  declaration  of  the  grace  of 
God  in  Christ  Jesus,  which  alone  enables  us  unto  them,  and  renders 
them  acceptable  unto  God,  with  their  necessary  dependence  thereon, 
is  but  to  deceive  the  souls  of  men,  and  lead  them  out  of  the  way, 
and  off  from  the  gospel.  (2.)  Issuing  all  his  discourses  in  this 
exhortation  unto  spiritual  or  evangelical  obedience,  he  declares  that 
the  science  or  knowledge  of  divine  mysteries  is  partly  practical,  as 
unto  its  next  and  immediate  end  in  the  minds  and  souls  of  men. 
It  is  so  far  from  truth,  that  by  the  lilierty  of  the  gospel  we  are  freed 
from  an  obligation  unto  spiritual  and  moral  duties,  that  the  use  of 
all  the  truths  revealed  in  it,  is,  as  to  direct  us  unto  their  right  per- 
formance, so  to  lay  more  and  new  obligations  on  us  to  attend  with 
all  diligence  unto  them.  (3.)  In  this  place,  insisting  at  large  on  the 
doctrine  of  the  gospel,  he  doth  but  name  the  heads  of  the  duties 
which  he  exhorts  unto:  for  they  were  for  the  most  part  known  and 
confessed  amongst  the  Hebrews,  whereas  the  other  was  greatly  ex- 
posed and  contradicted.  And  herein  also  he  hath  set  an  example 
unto  the  preachers  of  the  gospel,  as  unto  the  times  and  circum- 
stances of  their  work.  For  therein  ought  they  to  labour  with  most 
diligence,  where  they  find  the  greatest  opposition  made  unto  the 
truth,  or  the  greatest  difficulty  in  the  admission  of  it.  (4.)  He 
manifests,  in  this  method  of  his  procedure,  that  it  is  to  no  purpose 
to  deal  with  men  about  duties  of  obedience,  before  they  are  well 
fixed  in  the  fundamental  principles  of  faith.  Herein  he  labours  for 
the  instruction  and  confirmation  of  these  Hebrews,  before  he  ensraires 
on  his  prescription  of  duties. 

2.  In  the  enumeration  of  duties  which  he  designs, — because  it  was 
not  possible  that  he  should  make  mention  of  all  those  which  are 
necessary  in  our  Christian  course, — he  fixes  on  them  in  particular 
which  he  knew  were  most  necessary  for  the  Hebrews  to  attend  unto 
with  diligence  in  their  present  circumstances ;  as  we  shall  see  in  our 


S80  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

consideration  of  them.  And  herein  also  ought  he  to  be  our  example 
in  the  work  of  our  ministry.  Circumstances  ofttimes  make  it  neces- 
sary that  some  duties  be  more  diligently  pressed  on  our  people  than 
others,  in  themselves  of  no  less  importance  than  they. 

8.  His  divine  wisdom  doth  manifest  itself  in  the  intermixture  of 
evangelical  mysteries  with  his  exhortation  unto  duties;  whereby  he 
both  effectually  presses  the  duties  themselves,  and  manifests  that 
the  most  mystical  parts  of  divine  truths  and  institutions  are  instruc- 
tive unto  duties,  if  rightly  understood.  The  consideration  hereof 
also  we  shall  attend  unto  in  our  progress. 

4.  It  doth  so  in  that  solemn  prayer  for  a  blessing  on  and  due  im- 
provement of  his  whole  doctrine;  wherein  he  briefly  comprises  the 
sura  and  substance  of  the  most  mysterious  truths,  concerning  the 
person,  office,  and  sacrifice  of  Christ,  which  he  had  before  insisted 
on ;  wherein,  according  to  our  ability,  we  ought  to  follow  his 
example. 

For  the  parts  of  this  chapter,  (the  whole  being  hortatory,)  they 
are  these:  1.  An  injunction  of,  and  exhortation  unto,  several  duties 
of  obedience;  with  especial  enforcements  given  unto  some  of  them, 
verses  1-6.  2,  Unto  faith,  and  stability  therein,  from  the  instni- 
mental  cause  and  especial  object  of  it;  with  a  warning  to  avoid  what 
is  contrary  thereunto,  verses  7—12.  3.  An  exhortation,  occasioned 
by  what  was  spoken  in  confirmation  of  the  preceding  exhortation, 
unto  self-denial  and  patient  bearing  of  the  cross,  verses  18,  14. 
4.  A  renewed  charge  of  sundry  duties,  with  respect  unto  God,  their 
church-relation,  one  another,  and  himself,  verses  15-19.  5.  A 
solemn  prayer  for  the  complement  of  the  blessed  work  of  the  grace 
of  God  in  Christ  towards  them  all,  verses  20,  21.  6.  The  conclusion 
of  the  whole,  in  sundry  particulars,  verses  22-25. 

In  the  first  part,  the  duties  exhorted  unto  are,  (1.)  Brotherly 
love,  verse  1.  (2.)  Hospitality,  verse  2.  (8.)  Compassion  towards 
those  that  suffer  for  the  gospel,  verse  3.  (4.)  Chastity,  with  the 
nature  and  due  use  of  marriage,  verse  4.  (5.)  Contentment,  with 
the  grounds  and  reasons  of  it,  verses  5,  6. 

Veese  1. 

'H  <piXadsX(p!a  fiivsru, 

Vulg.  Lat.,  *'charitas  fraternitatis,"  "the  love  of  the  brotherhoor! ;"  not  so  pro- 
perly. iSyv.,  "love  of  the  brethren."  And  unto  ^ti/Jrw,  both  add,  "in  voliis,"  "in 
you."  "  Amor  f'raternus,"  "  charitas  fraterna."  Mei/etw,  "  maneat ;"  that  is, 
"constans  maneat."     Why  it  is  thus  enjoined,  we  shall  inquire. 

Ver.  1. — Let  brotherly  love  continue,  [abide  constant.] 

The  duty  commanded  is  "brotherly  love;"  and  the  manner  of 
the  injunction  of  it  is,  that  it  "  remain,"  or  "  continue." 


VEIL  1.]  EPISTLE  TO  THE  HEBREWS.  S81 

First,  Love  is  the  fountain  and  foundation  of  all  mutual  duties, 
inoral  and  ecclesiastical;  wherefore  it  is  here  placed  in  , 
the  heail  of  both  sorts,  which  are  afterwards  prescribed. 
And  thereon  the  apostle  immediately  subjoins  the  two  principal 
branches  of  it  in  duties  moral,  namely,  hospitality  and  compassion; 
wherein  he  comprises  all  acts  of  mutual  usefulness  and  helpfulness, 
instancing  in  such  as  principally  stood  in  need  of  them;  namely, 
strangers  and  sufferers. 

All  love  hath  its  foundation  in  relation.  Where  there  is  rela- 
tion there  is  love,  or  there  ought  so  to  be;  and  where  there  is  no 
relation  there  can  be  no  love,  properly  so  called.  Hence  it  is  here 
mentioned  with  respect  unto  a  brotherhood. 

There  is  a  threefold  brotherhood,  or  fraternity: — 1.  Natural; 
2.  Civil ;  3.  Religious. 

1.  Katural  brotherhood  is  either  imiversal  or  more  restrained. 

(1.)  There  is  a  universal  fraternity  of  all  mankind:  "God  hath 
made  of  one  blood  all  nations  of  men  to  dvvell  on  all  the  face  of 
the  earth,"  Acts  xvii.  26.  Hence  every  one,  by  the  law  of  natuie, 
is  every  one's  neighbour  and  every  one's  brother,  his  keeper  and 
helper.  Wherefore  all  strife,  envy,  hatred,  wrong,  oppression,  and 
bloodshed  among  mankind,  is  of  the  evil  one,  1  John  iii.  12.  There 
is  a  love,  therefore,  due  unto  all  mankind,  to  be  exercised  as  op- 
portunity and  circumstances  do  require.  We  are  to  "  do  good 
unto  all  men,"  Gal.  vi.  30.  And  where  this  love  is  wanting  in 
any,  (as  it  is  in  the  most,)  there  dwells  no  real  virtue  in  that 
mind. 

(2.)  Again,  this  natural  brotherhood  is  restrained;  and  that,  [1.] 
With  reference  unto  some  stock  or  spring,  from  whence  a  people  or 
nation  did  originally  proceed,  being  therein  separated  from  other 
nations  or  people.  So  there  was  a  brotherhood  among  all  the 
Israelites,  who  descended  from  the  same  common  stock;  that  is, 
Abraham.  Hence  they  esteemed  themselves  all  brethren,  and 
called  themselves  so:  "  My  brethren,  my  kinsmen  according  to  the 
flesh,"  Rom.  ix.  3.  So  they  are  constantly  called  brethren  in  the 
law,  in  the  prescription  of  duties  unto  them:  "  He  is  thy  brother," 
etc.  [2.]  With  respect  unto  a  near  stock,  as  the  children  of  tho 
same  parents;  which  in  the  Scripture  is  constantly  extended  unto 
grandfathers  also.  Hence  they  are  commonly  in  the  Scripture 
called  brethren  and  sisters  who  are  descendants  from  tlie  same 
grandfather  or  grandmother;  on  which  account  some  are  called  the 
brethren  of  Jesus,  Matt.  xii.  46,  47.  The  love  required  in  this  re- 
lation is  known;  but  it  is  not  here  intended. 

2.  There  is  a  civil  fraternity.  Persons  voluntarily  coalescing 
into  various  societies,  do  constitute  a  political  brotherhood;  but 
this  hath  here  no  place. 


AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

3.  This  brotherhood  is  religious.  All  believers  have  one  Father, 
Matt,  xxiii.  8,  9;  one  elder  Brother,  Rom.  viii.  29,  who  is  not 
ashamed  to  call  them  brethren,  Heb.  ii.  11; — have  one  Spirit,  and 
are  called  in  one  hope  of  calling,  Eph.  iv.  4;  which  being  a  Spirit  of 
adoption,  interesteth  them  all  in  the  same  family,  Eph.  iii.  14,  15, 
whereby  they  become  "joint-heirs  with  Christ,"  Rom.  viii.  17.  See 
the  exposition  on  chap.  iii.  1.  This  is  the  brotherhood  princip'^.lly ' 
intended  in  the  duty  of  love  here  prescribed.  For  although  there 
was  the  natural  relation  also  among  these  Hebrews,  yet  it  was  origin- 
ally from  their  coalescency  into  one  sacred  society,  by  virtue  of 
their  covenant  with  God,  that  they  became  brethren  of  one  family, 
distinct  from  all  others  in  the  world.  And  this  relation  was  not 
dissolved,  but  further  confirmed,  by  their  interest  in  the  gospel; 
whence  they  became  "  holy  brethren,  partakers  of  the  heavenly 
calling,"  Heb.  iii.  1. 

This  brotherhood  is  the  foundation  of  the  love  that  is  here  en- 
joined; for  "every  one  that  loveth  him  that  begat,  loveth  him  also 
that  is  begotten  of  him,"  1  John  v.  1.  It  is  not  convenient  to  our 
purpose  to  insist  long  on  the  declaration  of  the  nature  of  this  grace 
and  duty.  It  hath  also  been  spoken  unto  in  the  exposition  on 
chap.  vi.  10,  11.  Here  I  shall  observe  some  few  things  only  con- 
cerning it,  and  they  are  those  wherein  it  differs  from  the  natural 
love,  or  that  which  hath  only  moral  or  civil  motives  or  causes.  For, 
(1.)  The  foundation  of  it  is  in  gratuitous  adoption:  "Ye  are  all 
brethren,  and  one  is  your  Father,  which  is  in  heaven,"  Matt,  xxiii. 
8,  9.  And  it  is  by  adoption  that  they  are  all  taken  into  and  made 
brethren  in  the  same  family,  1  John  iii.  1.  (2.)  It  is  a  j)eculiar 
grace  of  the  Spirit:  "The  fruit  of  the  Spirit  is  love;"  and  there- 
fore it  is  frequently,  almost  constantly,  joined  with  faith  in  Christ 
Jesus,  Philem.  5;  1  John  iii.  23.  It  is  that  which  no  man  can 
have  in  nor  of  him.self ;  it  must  be  "  given  us  from  above."  (3.)  It 
is  peculiar  in  its  example;  which  is  the  love  of  Christ  unto  the 
church,  1  John  iii.  16;  which  gives  it  a  different  nature  from  all 
love  that  ever  was  in  the  world  before.  (4.)  And  it  is  so  in  the 
commandment,  given  for  it  by  Christ  himself,  with  the  ends  that 
he  hath  assigned  unto  it.  He  calls  it  his  commandment  in  a  pecu- 
liar manner,  John  xv.  12,  and  thence  "  a  new  commandment," 
John  xiii.  34 ;  1  John  ii.  7,  8 ;  2  John  5 ; — that  wherein  he  will  be 
owned  above  all  others.  And  he  designs  the  ends  of  it  to  be,  the 
special  glory  of  God,  and  an  evidence  unto  the  world  that  we  are 
his  disciples,  John  xiii.  35.  (5.)  It  is  so  in  its  effects,  both  internal 
and  external:  such  are  pity,  compassion,  joy  in  pcosperity,  prayer, 
usefulness  in  all  things,  spiritual  and  temporal,  as  occasion  doth  re 
quire;  patience,  forbearance,  delight,  readiness  to  suffer  for,  and  lay 
down  our  lives  towards  and  for  each  other;  which  are  all  frequently 


VER.  1,]  EPISTLE  TO  THE  HEBREWS.  883 

inculcated  and  largely  declared  in  the  Scripture.     And  two  things 
1  shall  only  hence  observe: — 

Obs.  I.  That,  the  power  and  glory  of  Christian  religion  are  exceed- 
ingly decayed  and  debased  in  the  world. — Next  auto  faith  in  Christ 
Jesus,  and  the  profession  thereof,  the  life  and  beauty  of  Christian  reli- 
gion consist  in  the  mutual  love  of  them  who  are  partakers  of  the  same 
heavenly  calling,  which  all  pretend  unto.  And  this  is  that  wiiereon 
the  Lord  Christ  hath  laid  the  weight  of  the  manifestation  of  his  glory 
in  the  world,  namely,  the  love  that  is  among  his  disciples;  which 
was  foretold  as  the  peculiar  glory  of  his  rule  and  kingdom.  But 
there  are  only  a  few  footsteps  now  left  of  it  in  the  visible  church; 
some  marks  only  that  there  it  hath  been,  and  dwelt  of  old.  It  is, 
as  unto  its  lustre  and  splendour,  retired  to  heaven,  abiding  in  its 
power  and  efficacious  exercise  only  in  some  corners  of  the"  earth, 
and  secret  retirements.  Envy,  wrath,  selfishness,  love  of  the  world, 
with  coldness  in  all  the  concerns  of  religion,  have  possessed  the 
place  of  it.  And  in  vain  shall  men  wrangle  and  contend  about 
their  differences  in  opinions,  faith,  and  worship,  pretending  to  de- 
sign the  advancement  of  religion  by  an  imposition  of  their  per- 
suasions on  others;  unless  this  holy  love  be  again  introduced  among 
all  those  who  profess  the  name  of  Christ;  all  the  concerns  of  religion 
will  more  and  more  run  into  ruin. 

The  very  name  of  a  brotherhood  amongst  Christians  is  a  matter 
of  scorn  and  reproach;  and  all  the  consequents  of  such  a  relation 
are  despised.  But  it  is  marvellous  how  any  men  can  persuade 
themselves  that  they  are  Christians,  and  yet  be  not  only  strangers, 
but  enemies  unto  this  love. 

Ohs.  II.  Where  the  pretence  of  this  love  is  continued  in  any 
measure,  yet  its  nature  is  unknown,  and  its  effects  are  generally 
neglected. — Such  a  love  as  arises  from  a  joint  interest  in  gratuitous 
adoption,  powerfully  infused  into  the  mind  and  wrought  in  the  heart 
by  the  Spirit  thereof,  effectually  inclining  unto  its  exercise,  both  in- 
ternal and  external,  with  a  spiritual  sense  of  a  fraternal  relation  by 
the  same  new  nature  created  in  them  all,  of  whom  this  love  is  re- 
quired; extending  itself  not  only  unto  all  duties  of  mercy,  bounty, 
compassion,  and  delight,  but  even  unto  the  laying  down  of  our  live? 
for  each  other  when  called  thereunto;  is  neither  known  by  many  nor 
much  inquired  after. 

Secondly,  The  manner  of  the  'prescrijition  of  this  duty  is,  that  it 
should  "continue,"  or  "abide  constant;"  which  is  pecu- 
liar.  For  he  supposes  that  this  love  was  already  in 
them,  already  exercised  by  them;  and  he  doth  not  therefore  enjoin 
it,  but  only  press  its  continuance.  So  he  treateth  them  in  like  man- 
ner, chap.  vi.  9-12.  And  this  insinuation  or  concession  is  of  great 
force  in  the  present  exhortation.     Men  are  free  and  willing  to  bo 

VOL.    XVI.— 25 


S84  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

pressed  to  continue  in  doing  that  which  of  themselves  they  have 
chosento  do.  And  it  belongs  unto  ministerial  wisdom,  in  exhorta- 
tions unto  duty,  to  acknowledge  what  is  found  of  it  already  in  them 
•with  whom  they  treat.  For  the  owning  of  any  duty  is  an  encourage- 
ment due  unto  them  by  whom  it  is  performed. 

Besides,  the  apostle  in  this  cliarge  seems  to  give  an  intimation  of 
the  difficulty  that  there  is  in  the  preservation  of  this  grace,  and  the 
performance  of  this  duty.  So  the  word  is  used,  and  so  rendered  by 
many,  "to  abide  constant;"  that  is,  against  difficulties  and  tempta- 
tions. It  is  not  merely}  *  Let  it  continue,'  but,  '  Take  care  that  it 
be  preserved ;'  for  it  is  that  which  many  occasions  will  be  apt  to 
weaken  and  impair.  When  men  are  first  called  into  that  relation 
which  is  the  foundation  of  this  duty,  they  are  usually  warmly  in- 
clined unto  it,  and  ready  for  its  exercise;  but  in  process  of  time 
innumerable  occasions  are  ready  to  impair  it;  besides  that  those 
graces  which  are  seated  in  the  affections  are  apt  of  themselves  to 
decay,  if  not  renewed  by  fresh  supplies  from  above.  Against  all 
those  things  which  might  weaken  mutual  love  amongst  them,  the 
apostle  gives  them  caution  in  this  word,  "  Let  it  abide  constant." 
And,— 

Ohs.  III.  We  are  especially  to  watch  unto  the  preservation  of  those 
graces,  and  the  performance  of  those  duties,  which  in  our  circum- 
stances are  most  exposed  unto  opposition.     In  particular, — 

Obs.  IV.  Brotherly  love  is  very  apt  to  be  impaired  and  decay,  if 
we  endeavour  not  continually  its  preservation  and  revival.  This  is 
evident  in  the  sad  event  of  things  before  mentioned.     And, — 

Obs.  V.  It  is  a  part  of  the  wisdom  of  faith  to  consider  aright  the 
ways  and  occasions  of  the  decay  of  mutual  love,  with  the  means  of 
its  preservation.  Without  this  we  cannot  comply  with  this  caution 
and  injunction  in  a  due  manner. 

]  The  causes  of  the  decay  of  this  love,  whence  it  doth  not  con- 
tinue as  it  ought,  are,  (L)  Self-love;  (2.)  Love  of  this  present  world; 
(.3.)  Abounding  of  lusts  in  the  hearts  of  men;  (4.)  Ignorance  of  the 
true  nature  both  of  the  grace  and  the  exercise  of  it,  in  its  proper 
duties ;  (5.)  Principally,  the  loss  of  a  concernment  in  the  founda- 
tion of  it,  whicli  is  an  interest  in  gratuitous  adoption,  and  the  parti- 
cipation of  the  same  Spirit,  the  same  new  nature  and  life.  Where 
this  is  not,  though  conviction  of  truth  and  the  profession  of  it  may 
for  a  season  make  an  appearance  of  this  brotherly  love,  it  will  not 
long  contirme. 

2.  The  occasions  of  its  decay  and  loss  are,  (1.)  Differences  in  opi- 
nion and  practice  about  tilings  in  religion;  (2.)  Unsuitableness  of 
natural  tempers  and  inclinations;  (8.)  Readiness  to  n  ceive  a  sense 
of  appearing  provocations;  (4.)  Different,  and  sometimes  inconsis- 
tent, secular  interests;  (5.)  An  abuse  of  spiritual  gilts,  by  pride  on 


VER.  1.]  EPISTLE  TO  THE  HEBREWS.  886 

the  one  hand,  or  envy  on  the  other;  (6.)  Attempts  for  domination, 
inconsistent  in  a  fraternity :  which  are  all  to  be  watched  against. 

3.  The  means  of  its  continuance  or  preservation  are,  (1.)  An  en- 
deavour to  grow  and  thrive  in  the  principle  of  it,  or  the  power  of 
r.dopting  grace  (2.)  A  due  sense  of  tlie  weight  or  moment  of  this  duty, 
from  the  especial  institution  and  command  of  Christ;  and,  (3.)  Of 
the  trial  which  is  committed  thereunto,  of  the  sincerity  of  our  grace 
and  the  truth  of  our  sanctification ;  for  by  this  we  know  that  we  are 
passed  froui  death  unto  life:  (4.)  A  due  consideration  of  the  use,  yea 
necessity,  of  this  duty  unto  the  glory  of  God  and  edification  of  the 
church;  and,  (5.)  Of  that  breach  of  union,  loss  of  peace,  disorder 
and  confusion,  which  must  and  will  ensue  on  the  neglect  of  it: 
(6.)  Constant  watchfulness  against  all  those  vicious  habits  of  mind, 
in  self-love  or  love  of  the  world,  which  are  apt  to  impair  it:  (7.) 
Diligent  heed  that  it  be  not  insensibly  impaired  in  its  vital  acts; 
such  as  are  patience,  forbearance,  readiness  to  forgive,  unaptness  to 
believe  evil;  without  which  no  other  duties  of  it  will  be  long  con- 
tinued: (8.)  Fervent  prayer  for  supplies  of  grace  enabling  us  there- 
unto: with  sundry  others  of  a  like  nature.  And  if  we  jutlge  not  this 
duty  of  such  importance  as  to  be  constant  in  the  use  of  these  means 
for  the  maintenance  of  it,  it  will  not  continue. 

The  continuance  of  the  church  depemls  in  the  second  place  on 
the  continuance  of  brotherly  love.  It  doth  so  in  the  first  jylace  on 
faith  in  Christ  Jesus,  whereby  we  hold  the  Head,  and  are  built  on 
the  Rock ;  but  in  the  second  place,  it  doth  so  on  this  mutual  love. 
All  other  pretences  about  the  succession  and  continuance  of  the 
church  are  vain.  Where  this  faith  and  love  are  not,  there  is  no 
church;  where  they  are,  there  is  a  church  materially,  always  capable 
of  evangelical  form  and  order. 

It  is  not  improbable  but  that  the  apostle  might  also  have  a  re- 
spect unto  the  especial  condition  of  those  Hebrews.  They  had  all 
relational  foundations  of  mutual  love  among  them  from  the  begin- 
ning, in  that  they  were  all  of  one  common  natural  stock,  and  were 
all  united  in  the  same  sacred  covenant  for  the  worship  of  God. 
Hereon  they  had  many  divine  commands  for  mutual  love,  and  the 
exercise  of  all  its  effects,  as  became  a  natural  and  religious  frater- 
nity. Accordingly,  they  had  an  intense  love  towards  all  those  who 
on  these  accounts  were  their  brethren.  But  ia  process  of  time  they 
corrupted  this,  as  all  other  divine  orders  and  institutions.  For  their 
teachers  instructed  them  that  the  meaning  of  the  command  for 
mutual  love  did  include  a  permission,  if  not  a  command,  to  hate  all 
others.  So  they  interpreted  the  law  of  love  recorded  Lev.  xix.  18, 
*'  Thou  shalt  love  thy  neighbour,  and  hate  thine  enemy,"  Matt.  v. 
43.  And  the  people  practised  accordingly,  not  thinking  themselves 
obliged  to  show  the  least  kindness  unto  any  but  their  own  country- 


385  AN  EXPOSITION  OF  THE  [CHAP,  XIII. 

men.  Hereon  they  grew  infamous  in  the  worlJ.  So  Tacitus  affirms 
of  them:  "  Apud  ipsos,  fides  obstinata,  misericordia  in  promptu ;  ad- 
versus  omnes  ahos  hostile  odium." — Hist.  lib.  v.     And  the  satirist : 

♦'Non  monstrare  vias  cadem  nisi  sacra  colenti, 
Quassitum  ad  fontem  solos  deducere  verpos." — Juv.  Sat.  xiv.  103. 

This  horrible  corruption  and  abuse  of  the  law,  which  exposed  thera 
to  reproach,  whereas  the  due  o]>servance  of  it  was  their  glory,  our 
Saviour  corrected  as  unto  the  doctrine  of  it,  Matt,  v.  43,  44;  and 
rectified  as  unto  its  practice  in  the  parable  of  the  Samaritan, 
Luke  X.  80,  SI,  etc.  But  yet  their  mutual  love,  on  the  grounds 
and  reasons  mentioned,  was  good,  useful,  and  commendable.  But 
whereas  by  the  gospel  their  original  brotherhood  was  as  it  were 
dissolved,  the  Gentiles  being  taken  into  the  same  sacred  com- 
munion with  them,  some  of  them  might  suppose  that  the  obligation 
unto  mutual  love  which  they  were  under  before  was  now  also  ceased. 
This  the  apostle  warns  them  against,  giving  in  charge  that  the  same 
love  should  still  continue  in  all  its  exercise,  but  with  respect  unto 
that  new  fraternity  which  was  constituted  by  the  gospel. 

Verse  2 

T^j  <pi7.o^sviag  /jlyi  s'Z'iXavddviSSi'   dia,  raurrig  yap  sXaSov  rm;  ^eviffav-ff 

c^t'Ao^ivlx;.  8sr.,K.]rr'^1  T'rt^'^)  "the  compassionate  love  of  strangers." 
"  Hospitalitati«,"  "  ho.^pitality,"  We  have  well  rendered  it,  "  to  entertain 
strangers."  Ilo>^v^iuix,  is  "  a  promiscuous  entertainment  of  all," — the  keeping, 
as  we  call  it,  of  an  open  house ;  d^ei/i'ct,  is  "  a  defect  in  entertainment,"  through 
covctiaisiuss  or  I'oughness  of  nature;  both  condemned  by  the  heathen:  MjjSs 
vo'hi'S.eivov,  y^r^  oi^uvov  xocV^zsaficti,  Hesiod. 

"ETiot^oi/.  Most  copies  of  the  Vulgar  read  "placuerunt ;"  which  was  put  in  by 
them  who  understood  not  the  Grecisin  of  "  latuerunt,"  for  '•  inscii,"  "  unawares," 
not  knowing  (that  is,  at  first)  who  they  were  whom  they  entertained. 

Tile  Syriac  thus  reads  the  whole  verse  :  "  Forget  not  love  unto  strangers;  for 
by  this  some  were  worthy,  when  they  perceived  it  not,  to  receive  angels." 

Ver.  2. — Be  not  forgetful  [forget  not]  to  entertain 
strangers;  for  thereby  some  have  entertained  angels 
unawares. 

There  are  plainly  in  the  words,  first,  A  'prescription  of  a  duty; 
and,  secondly.  The  enforcement  of  it  by  an  etfectual  motive  or  reason. 

And  in  the  first  there  is,  1.  The  duty  itself  prescribed,  which  is  to 
"  entertain  strangers;"  and,  2.  The  manner  of  its  prescription,  "For- 
get not  to  do  it;"  be  not  forgetful  of  it. 

1.  The  duty  prescribed  is  the  ''entertaining  of  strangers:"  O/Xo- 

—  ^ ,  r  '       ^^'"'"-     T'*®  yvovdi  is  generally  rendered  by  "Ijospitalitv;" 

and  may  well  be  so,  if  we  consider  the  original  of  the 

word;  but  in  its  use  it  is  somewhat  otherwise  applied  among  us. 


I 


VER,  2.]  EPISTLE  TO  THE  HEBREWS.  38? 

For  it  respects  such  as  are  strangers  indeed,  and  unknown  unto  us  as 
unto  other  circumstances,  and  so  such  as  really  stand  in  need  of  help 
and  refreshment;  but  with  us  it  is  applied  unto  a  bountiful,  and,  it 
may  be,  profuse  entertainment  of  friends,  relations,  neighbours,  ac- 
quaintances, and  the  like. 

The  original  word  hath  respect  not  so  much  unto  the  exercise  of 
the  duty  itself,  as  to  the  disposition,  readiness,  and  frame  of  mind, 
which  are  required  in  it  and  unto  it.  Hence  the  Syriac  renders  it, 
"  the  love  of  strangers,"  and  that  properly.  But  it  is  such  a  love  as 
is  effectual,  and  whose  proper  exercise  consisteth  in  the  entertain- 
ment of  them;  which  comprises  the  help  and  relief  which  strangers 
stand  in  need  of,  and  wliich  is  the  proper  effect  of  love  towards 
them.     Hence  we  render  it,  "  to  entertain  strangers." 

It  is  known  what  is  meant  by  "entertainment;"  even  the  receiv- 
ing of  them  into  our  houses,  with  all  necessary  accommodations,  as 
their  occasions  do  require.  In  those  eastern  countries,  where  they 
travelled  wholly  or  in  part  barefoot,  washing  of  their  feet,  and  set- 
ting meat  before  them,  as  also  their  lodging,  are  mentioned. 

Strangers,  even  among  the  heathen,  were  counted  sacred,  and 
under  the  peculiar  protection  of  God.  So  speaks  Eumseus  unto 
Ulysses,  when  he  entertained  him  as  a  poor  unknown  stranger: — 

SeTv',  ou  (Ail  S^ifiis  iirT,  evV  it  xcexlav  ffiht  'ixSoi, 
Sii>iv  a,Tt/ji,r,a'ar   Tpo;  yap  ^lo;  iiffh  aTccvres 
Suvoi  T£  'rTa:^ol  T£. — Horn.  Odyss.  xiv.  56. 

"  0  stranger!  it  is  not  lawful  for  me,  though  one  should  come  more  mif=cr.ahle  than 
thou  art.  to  dishonour  or  disregard  a  stranger ;  for  sti'angers  and  poor  belong  to  the 
care  of  God." 

And  there  was  among  some  nations  dixr]  x.axo^i\/iag,  a  punishment 
appointed  for  those  that  were  inhospitable. 

The  Scripture  frequently  prescribes  or  commands  this  duty.  See 
Deut.  X.  19 ;  Isa.  Iviii.  7 ;  Matt.  xxv.  35  •  Luke  xiv.  13 ;  Rom.  xii.  1 3 ; 
1  Pet.  iv.  9;  James  i.  27. 

This  entertaining  of  unknown  strangers,  which  was  so  great  a 
virtue  in  ancient  times,  is  almost  driven  out  of  the  world  by  the 
wickedness  of  it.  The  false  pretences  of  some  with  wicked  designs, 
under  the  habit  and  pretence  of  strangers,  on  the  one  hand,  and 
pretences  for  sordid  covetousness,  on  the  other,  have  banished  it  fiom 
tlie  earth.  And  there  are  enough,  who  are  called  Christians,  who 
never  once  dreamed  of  any  duty  herein. 

It  is  granted,  therefore,  that  there  is  prudence  and  care  to  be  used 
herein,  that  we  be  not  imposed  on  by  such  as  are  unworthy  of  any 
entertainment.  But  it  doth  not  follow  that  therefore  we  should 
refuse  all  who  are  strangers  indeed;  that  is,  whose  circumstances  we 
know  not  but  from  themselves. 

It  must  also  be  acknowledged,  that  whereas  provision  is  now  made 


388  AN  EXPOSITION  OF  THE  [CHAP.  XI 11. 

in  fill  civilized  nations  for  the  entertainment  of  strangers,  though  at 
their  own  cost,  things  are  somewhat  in  this  case  altered  from  what 
they  were  in  the  younger  days  of  tlie  world. 

But  there  was  a  peculiar  reason,  taken  from  the  then  present  cir~ 
mmstances  of  the  church,  especially  of  the  Hebrews  in  their  disper- 
sions who  belonged  thereunto;  whereon  the  apostle  adjoins  the 
prescrijition  of  this  duty  of  entertaining  strangers  as  the  first  branch 
of  that  brotherly  love  which  he  had  before  enjoined,  as  the  first  and 
most  eminent  way  of  its  acting  itself.  For  there  were  two  things  that 
made  tbis  duty  more  necessary  than  at  other  times.  For  the  church 
was  then  under  great  persecution  in  sundry  places,  whereby  believers 
were  driven  and  scattered  from  tlieir  own  habitations  and  countries. 
Acts  viii.  1.  And  hereon,  following  the  direction  of  our  blessed 
Saviour,  when  they  were  persecuted  in  one  city,  to  flee  unto  another, 
they  did  so  remove  into  other  parts  and  places  wherein  they  were 
strangers,  and  where  there  were  for  the  present  some  peace  and  quiet- 
ness. For  God  is  pleased  so  to  order  things,  in  his  holy,  wise  provi- 
dence, that  for  the  most  part  persecution  shall  not  be  absolutely  at  any 
time  universal,  but  that  there  may  be  some  places  of  a  quiet  retire- 
ment, at  least  for  a  season,  unto  them,  or  some  of  them,  whose  de- 
struction is  designed  and  endeavoured  in  the  places  of  their  own 
habitation.  So,  under  the  furious  papal  persecution  in  this  nation 
in  the  days  of  Queen  Mary,  many  cities  and  places  beyond  the  seas 
were  a  refuge  for  a  season  unto  them  who  fled  from  hence  for  the 
preservation  of  their  lives.  God  in  such  cases  makes  a  double  pro- 
vision for  his  church,  namely,  a  refuge  and  hiding-place  for  them 
that  are  persecuted,  and  an  opportunity  for  them  that  are  at  peace 
to  exercise  faith  and  love,  yea,  all  gospel  graces,  ia  their  helpful 
kindness  towards  them.  And  in  case  persecution  at  any  time  be 
universal  (which  state  is  at  this  time  aimed  at),  and  there  be  none 
to  receive  his  outcasts,  he  himself  will  be  their  refuge  and  hiding- 
place:  he  will  carry  them  into  a  wilderness,  and  feed  them  there, 
until  the  indignation  be  over-past.  But  in  the  state  of  the  church 
wherein  it  was  when  the  apostle  wrote  this  epistle,  those  believers 
who  were  yet  in  peace  and  rest  in  their  own  habitations,  had  many 
obligations  upon  them  to  be  ready  to  entertain  strangers,  who  re- 
sorted unto  them  in  their  wanderings  and  distress. 

Ohs.  I.  Especial  seasons  are  directions  and  constraining  motives 
unto  especial  duties. — And  he  who  on  such  occasions  will  forget  to 
receive  strangers,  will  not  long  remember  to  retain  any  thing  of 
Christian  religion. 

Again;  at  that  time  there  were  sundry  persons,  especially  of  the 
converted  Hebrews,  who  went  up  and  down  from  one  city,  yea,  one 
nation  unto  another,  on  their  own  cost  and  charges,  to  preach  the 
gospel.     *'  They  went  forth  for  the  sake  of  Christ"  (to  preach  the 


VEE.  2.]  EPISTI^E  TO  THE  HEBREWS.  SSi) 

gospel),  *'t;\king  notlnng  of  the  Gentiles,"  unto  whom  they  preached, 
'6  John  7.  And  these  were  only  ''  brethren,"  and  not  officers  of  auy 
church,  verse  5.  Tlie  reception,  entertainment,  and  assistance  of 
these,  when  tliey  came  unto  any  church  or  place  as  strangers,  the 
apostle  celebrates  and  highly  commends  in  his  well-beloved  Gaius, 
verses  5,  6.  Such  as  these,  when  they  came  to  them  as  strangers, 
the  apostle  recommends  unto  the  love  and  charity  of  these  Hebrews 
in  a  peculiar  manner.  And  he  who  is  not  ready  to  receive  and 
entertain  such  persons,  will  manifest  how  little  concernment  he  hath 
in  the  gospel,  or  the  glory  of  Christ  himself. 

Now,  whereas  this  grace  or  duty  in  general  is  much  decayed 
among  the  professors  of  Christian  religion,  we  are  greatly  to  pray, 
that,  upon  the  returnal  of  the  es^jecial  occasions  of  it,  which  lie  at 
the  door,  yea,  are  entered  in  many  places,  it  may  be  revived  in 
the  hearts  and  lives  of  all  true  believers. 

2.  The  manner  of  the  prescription  of  this  duty  is  expressed  in 
that  word,  "  Forget  it  not,"  be  not  unmindfid  of  it; 
which  is  peculiar.  Another  duty,  of  the  same  nature  in  o  - '"'!,  ^'^'^'*' 
general  with  this,  he  gives  in  charge  with  the  same 
expression,  "Forget  it  not,"  verse  16.  And  he  doth  there  con- 
firm his  injunction  with  a  peculiar  reason:  "To  do  good  and  to 
communicate  forget  not;  for  with  such  sacrifices  God  is  well  pleased:" 
as  here,  "  For  thereby  some  have  entertained  angels  "  which  inti- 
mates some  peculiar  concerns  of  these  duties. 

There  is  no  doubt  but  that  a  positive  covimand  is  included  in  the 
prohibition,  "  Forget  not;"  that  is,  "Remember."  There  are  some 
duties  whereunto  our  minds  ought  always  to  be  engaged  by  an  espe- 
cial remembrance ;  and  they  are  such,  for  the  most  part,  against 
which  either  much  opposition  ariseth,  or  many  pretences  are  apt  to 
be  used  for  a  countenance  of  their  omission.  Such  is  the  observa- 
tion of  the  Sabbath,  the  institution  and  command  whereof  are  pre- 
faced with  a  solemn  injunction  to  remember  it.  And  three  things 
seem  to  be  respected  in  this  expression : — 

(1.)  That  we  should  endeavour  to  keep  up  our  hearts  in  and  unto 
a  constant  readiness  for  it.  The  word  itself,  <piAoB,evia,  respects  more 
the  frame  of  the  mind  and  heart,  their  constant  disposition  unto  the 
duty,  than  the  actual  discharge  of  it  in  pi^rticular  instances.  Unless 
the  mind  be  preserved  in  this  disposition,  we  shall  fail  assuredly  in 
particular  cases.  "  The  liberal  deviseth  liberal  things,"  Isa.  xxxii.  8. 
The  mind  is  to  be  disposed  and  inclined  habitually  by  the  virtue  of 
liberality,  or  it  will  not  seek  and  lay  hold  on  occasions  *of  doing 
liberal  things.  And  the  reason  why  we  find  men  so  unready  unto 
such  duties  as  that  here  enjoined,  is  because  they  do  not  remember 
to  keep  their  minds  in  a  constant  disposition  towards  them. 

Ohs.  II.  Our  hearts  are  Juot  to  be  trusted  unto  in  occasional  duties. 


S90  AN  EXPOSITION  OF  TxTB  [CIIAP.  XIII. 

if  we  preserve  them  not  in  a  continual  disposition  towards  them. — 
If  that  be  lost,  no  arguments  will  be  prevalent  to  engage  them  unto 
present  occasions. 

(2.)  With  respect  unto  surj^risals.  Seasons  and  occasions  for  this 
duty  may  befall  us  at  unawares,  and  we  may  lose  them  before  we 
are  well  composed  to  judge  what  we  have  to  do.  To  watch  against 
such  surprisals  is  here  given  us  in  charge. 

(3.)  It  respects  a  conquest  over  those  reasonings  and  pretences 
which  will  arise  against  the  discharge  of  this  duty,  when  we  are  tried 
with  especial  instances.  Some  of  them  we  have  mentioned  before, 
and  others  not  a  few  will  arise  to  divert  us  from  our  duty  herein. 

With  respect  unto  these  and  the  like  difficulties  or  diversions,  we 
are  charged  "  not  to  forget,"  that  is,  always  to  remember,  to  be  in  a 
readiness  for  the  discharge  of  this  duty,  and  to  do  it  accordingly;  for 
which  reason,  also,  the  connnand  is  enforced  by  the  ensuing  encour- 
agement.    And  we  may  observe,  that, — ■ 

Ohs.  III.  The  mind  ought  continually  to  be  upon  its  watch,  and 
in  a  gracious  disposition  towards  such  duties  as  are  attended  with 
difficulties  and  charge;  such  as  that  here  commanded  unto  us:  with- 
out which,  we  shall  fail  in  what  is  required  of  us. 

The  second  thing  in  the  words  is  the  enforcement  given  unto 
the  command,  from  the  consideration  of  the  advantage  which  some 
formerly  had  received  by  a  diligent  observance  of  this  duty:  "For 
thereby  some  have  entertained  angels  unawares." 

"For  thereby,"  'for  by  this  philoxeny;' — the  virtue  in(?lining 
,  and  disposing  the  mind  unto  the  entertainment  of 
strangers  is  in  the  first  place  intended.  '  And  hereby 
some  being  in  a  readiness  for  the  discharge  of  this  duty,  had  the 
privilege  of  receiving  angels  under  the  appearance  of  strangers.' 
Had  they  not  been  so  disposed,  they  had  neglected  the  oitportunity 
of  so  great  divine  grace  and  favour.  So,  the  mind  inlaid  with  virtue 
and  grace,  is  equally  prepared  to  perform  duties,  and  to  receive  pri- 
vileges. 

"  Some"  did  so.  This  is  usually  referred  unto  Abraham  and  Lot, 
whose  stories  to  this  purpose  arc  recorded.  Gen.  xviii. 
1,  etc.,  xix.  1,  etc.  And  there  is  no  doubt  but  they  are 
referred  unto  in  an  especFal  manner,  as  what  they  did  is  recorded 
expressly  by  the  Holy  Ghost.  Yet  I  dare  not  ascribe  it  unto  them 
alone,  exclusively  unto  all  others.  For  I  question  not  but  that  in 
those  ancient  times,  wherein  God  so  much  used  the  ministry  of 
angels  about  the  church,  sundry  other  believtr'rs  were  visited  by  tlieni 
"  unawares"  in  like  manner;  as  also,  that  they  were  disposed  unto 
the  receiving  of  this  privilege  by  their  readiness  on  all  occasions  to 
entertain  strangers.  But  those  instances  left  on  the  sacred  record 
are  sufficient  unto  the  purpose  of  the  apostle. 


VER.  2.]  EPISTLE  TO  THE  HEBREWS.  S91 

Now  this  reception  of  angels  was  a  great  honour  unto  them  that 
received  them;  and  so  intenided  of  God.  And  herein  hes  the  force 
of  the  reason  for  diligence  in  this  duty,  namely,  that  some  of  them 
who  were  so  diligent,  had  the  honour,  the  favour,  the  privilege,  of 
entertaining  angels.  Those  angels  stood  in  no  need  of  their  liospi- 
tality,  nor  did  make  any  real  use  of  the  things  that  were  piovided 
for  them;  but  they  honoured  them  in  a  particular  manner  with  their 
presence,  and  gave  them  thereby  a  pledge  of  the  especial  care  and 
favour  of  God.  How  could  they  have  any  greater,  than  b}'  sending 
his  glorious  angels  to  abide  and  confer  with  them?  And  both  of 
them,  upon  this  entertainment  of  angels,  were  immediately  made 
partakers  of  the  greatest  mercies  whereof  in  this  life  they  were 
capable.     And, — 

Obs.  IV.  Examples  of  privileges  annexed  unto  duties,  (whereof 
the  Scripture  is  full,)  are  great  motives  and  incentives  unto  the 
same  or  the  like  duties. — For  the  motive  used  by  the  apostle  does 
not  consist  in  this,  that  we  also,  in  the  discharge  of  this  duty,  may 
receive  angels,  as  they  did;  nor  are  we  hereby  encouraged  to  expect 
any  such  thing:  but  he  shows  hereby  how  acceptable  this  duty  is 
unto  God,  and  how  highly  it  was  honoured ;  whereon  we  may,  in 
the  discharge  of  the  same  duty,  hope  for  divine  approbation,  in 
what  way  soever  it  seems  good  to  God  to  signify  it  unto  us. 

This  they  did  "  unawares."  Of  the  meaning  of  the  Greek  phrase, 
and  the  corruption  of  tiie  Vulgar  Latin,  reading  "  pla- 
cuerunt"  for  "  latuerunt,"  we  have  spoken  before.  It 
is  observed,  that  at  the  appearance  of  these  angels  unto  Abraham 
in  the  heat  of  the  day,  "  he  sat  in  the  door  of  his  tent,"  Gen.  xviii.  1 : 
and  at  their  appearance  unto  Lot  in  the  evening,  "  he  sat  in  the 
gate  of  Sodom,"  where  strangers  were  to  enter,  chap.  xix.  1.  Pro- 
bably both  of  them  at  those  seasons  had  so  disposed  themselves  on 
purpose,  that  if  they  saw  any  strangers,  they  might  invite  and  re- 
ceive them ;  whereon  the}'  did  so  on  the  first  occasion  that  offered 
itself.  And  this  also  shows  their  readiness  and  disposition  unto  this 
duty,  whioli  they  waited  and  sought  occasion  for. 

This  they  did  unmvares,  not  knowing  them  to  be  angels; — that 
is,  they  did  not  so  when  first  they  invited  and  entertained  them ; 
for  afterwards  they  knew  what  they  were.  But  at  first,  both  of 
them  made  such  entertainments  for  them  of  bread  and  meat,  as  they 
knew  well  enough  that  angels  stood  in  no  need  of. 

And  this  may  be  laid  in  the  balance  against  all  those  fears  and 
scruples  which  are  apt  to  arise  in  our  minds  about  the  entertainment 
of  strangers,  namely,  that  they  are  not  so  good  as  they  appear  or 
pretend  to' be,  seeing  some  were  so  much  better  and  more  honour- 
able than  what  at  first  they  seemed  to  be. 

And  in  some  likeness  hereunto,  the  poet,  Odyss.  P,  after  he  hath 


S92  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

discoursed  simdry  tilings  excellently  about  poor  and  strangers,  with 
the  care  of  Goil  over  them,  adds,  as  tlie  highest  consideration  of 
them, — 

Kxt  <rt  ^toi  ^iivoifit)  loDtoTi}  aXXohaxoii/t 

'Ai^fM-ruv  cSpiv  Ti  xai  iuvofiiti>  i<popuvTii, — Odyss.  XVU.  485, 

•'  The  Rods  fhcmselves,  like  unto  ■wandering  strangers,  (seeing  they  are  everywhere,) 
do  come  and  visit  cities,  beholding  what  is  done  right  or  wrong  among  men." 

Those  that  appeared  unto  Abraham  are  called  "  three  men,"  be- 
cause of  the  outward  shape  they  had  assumed,  and  the  manner  of 
their  communication.  Two  of  them  were  angels  by  nature,  one  of 
them  by  office  only;  for  he  was  the  Son  of  God:  for  he  is  called 
Jehovah,  Gen.  xviii.  1,  13,  17.  And  he  deals  with  him  in  his  own 
name,  as  unto  tlie  worship  and  covenant-obedience  which  he  re- 
quired of  him,  verses  17-19.  And  when  the  other  angels  departed, 
who  entered  Sodom  at  even,  chap.  xix.  1,  he  continues  still  with 
Abraham :  "  But  Abraham  stood  yet  before  the  Lord,"  chap, 
xviii.  22.  And  all  the  passages  between  them  were  such,  that  if  a 
divine  person  be  not  openly  avowed  therein,  we  can  have  no  assur- 
ance that  God  ever  spake  or  transacted  any  of  those  things  which 
are  ascribed  unto  him  in  the  Scripture,  as  the  making  of  the  world, 
and  the  like. 

So  Abraham  entertained  angels,  two  of  them  who  were  so  by 
nature,  and  him  who  was  then  so  by  office;  but  when  they  appeared 
unto  him,  they  are  not  in  the  Scripture  called  angels,  though  those 
two  of  them  which  came  to  Sodom  are  so,  chap.  xix.  1. 

Sohlichtingius,  to  oppose  the  appearance  of  the  Son  of  God  in 
that  place  unto  Abraham,  takes  great  pains  to  confute  an  opinion, 
"That  those  three  men  were  the  three  persons  of  the  Trinity;  and 
because  Abraham  spake  unto  one,  that  signified  the  unity  of  the 
divine  essence  in  them  all."  The  same  notion  doth  Kimchi  oppose 
on  the  place;  so  doth  Enjedinus  in  his  explications:  which  makes 
me  think  that  some  have  expressed  themselves  unto  that  j)urpose. 
And  indeed  there  are  passages  in 'some  of  the  aucients^intimating 
such  a  sense  of  the  words;  but  it  is  universally  rejected  long  ago. 
And  by  these  men  it  is  raised  again,  for  no  end  but  that  they  may 
seem  to  have  something  to  say  against  the  appearances  of  the  Son 
of  God  under  the  old  testament.  Neither  hath  Schlichtingius  here 
any  one  word  but  only  exceptions  against  that  opinion,  which  no 
man  owns  or  defends.  But  it  is  plain,  .that  he  who  appeared  here 
unto  Abraham,  who  also  appeared  unto  Jacob,  Moses,  and  Joshua, 
is  expressly  called  Jehovah,  speaks  and  acts  as  God,  in  his  own 
name,  hath  divine  works  and  divine  worship  assigned  unto  him, 
was  adored  and  prayed  unto  by  them  unto  whom  he  appeared; 
and  iu  all  things  so  carries  it,  in  assuming  all  divine  properties  and 


i 


VER.  3.]  EPISTLE  TO  THE  HEBREWS.  SfJ3 

"works  unto  himself,  as  to  beget  a  belief  in  them  unto  whom  he 
appeared  of  his  being  God  himself.     And  we  may  observe, — 

Obs.  V.  Faith  will  make  use  of  the  highest  privileges  that  ever 
•were  enjoyed  on  the  performance  of  duties,  to  encourage  unto  obe- 
dience, though  it  expects  not  any  thing  of  the  same  kind  on  the 
performance  of  the  same  duties, 

Obs.  VI.  When  men,  designing  that  which  is  good,  do  more  good 
than  they  intended,  they  shall,  or  may,  reap  more  benefit  thereby 
than  they  expected. 

Verse  3. 

The  first  branch  of  the  exercise  of  brotherly  love,  enjoined 
verse  1,  is  towards  strangers,  verse  2  ;  the  next  is  towards  suf- 
ferers, verse  3. 

Vev.  3. — Mifiv/iS/naSe  ruiv  biSixiuv  ug  evvdcds/JLivoi,  ruv  xax.o-j^ov/j!,svuVf 
ug  xat  aCrol  ofTsg  h  tSufxart. 

"Mif^vriax-iadi,  ''  mementote."  Vulg.,  "  memores  estote,"  "be  mindful  of;"  it  13 
more  than  a  hare  remembrance  that  is  intended. 

YiccKovx,ovf/Avu'j.  Vulg.,  "  laborantium,"  "  of  them  that  labour;"  that  is,  under 
distresses,  iiut  the  word  is  of  the  passive  voice,  and  not  well  rendered  by  the 
active.  "  Eorum  qui  malls  premuntur,"  Bez.;  "  malis  afficiuntur;"  that  are 
pressed  or  affected  with  evils  or  sufferings.  See  chap.  xi.  37,  where  the  same 
word  is  used  in  the  same  sense. 

' D,g  x,a.\  durol  ovng  iv  au^ccrt,  S}'r.,  "as  men  who  are  clothed  with  flesh;"  not 
amiss.  "  Ac  si  ipsi  quoque  corpore  afflicti  essetis,"  Bez. ;  "  as  if  ye  yourselves 
were  afflicted  in  the  body:"  which  interpretation  we  must  afterwards  examine. 
*'  Tanquam  et  ipsi  in  coi-pore  existentes,"  "  as  being  yourselves  in  the  body." 

Ver.  3. — Eemember  [be  mindful  o/]  tliem  that  are  in 
bonds,  [or  bound,^  as  bound  with  them ;  [and  o/'] 
them  which  suffer  adversity,  [are  pressed  with  evils,^  as 
being  yom'selves  also  in  the  body. 

This  is  the  second  branch  of  the  duty  of  brotherly  love,  enjoined 
in  the  first  verse:  the  first  concerned  strangers;  this  concerns  sif- 
ferers.  And  because  strangers  are  unknown  as  unto  their  persons, 
before  the  exercise  of  the  duty  of  love  towards  them,  the  injunction 
respects  the  duty  in  the  first  place,  "  Forget  not  the  duty  of  enter- 
taining strangers/'  But  sufferers  were  known,  and  therefore  the 
immediate  object  of  the  command  is  their  persons:  "Be  mindful  of 
them  that  are  bound, of  them  that  suffer." 

By  "  Them  that  are  bound  and  suffer,"  not  all  that  are  so,  or  do 
so.  are  intended ;  there  are  those  who  are  bound  for  their  crimes, 
and  suffer  as  evil-doers.  There  is  a  duty  required  towards  them 
also,  as  we  have  occasion;  but  not  that  here  intended  by  the  apostle. 
They  are  those  only  which  are  bound  and  suffer  for  the  gospel  whom 
he  recommends  unto  our  remembrance  in  this  place. 

Those  who  then  suffered  for  the  gospel,  (as  it  is  now  also,)  were 


394  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

in  a  twofold  outward  condition.  Some  were"  in  prisons,  or  bond=!, 
• — the  devil  had  cast  them  into  prison;  and  some  were  variously 
troubled,  in  their  name,  reputation,  goods,  and  enjoyments, — some 
being  deprived  of  all,  all  of  some  of  these  things.  And  so  it  is  at 
this  day.  The  ajiostle  mentions  them  severally  and  distinctly,  vary- 
in£f  his  charofe  concernine:  them,  as  the  consideration  of  their  several 
conditions  was  meet  to  influence  the  minds  of  those  who  did  not 
yet  so  suffer  unto  their  duty  towards  them,  as  we  shall  see. 

In  the  first  clause  of  the  verse  there  is,  1.  The  object  of  the  duty 
enjoined;  that  is,  "those  that  are  bound.,"  or  "in  bonds."  2.  The 
duty  itself;  which  is,  to  be  "  mindful  of  them."  And,  3.  The  manner 
of  its  performance;  "as  bound  with  them." 

1.  The  object  of  the  duty  required,  is  "  those  that  are  bound." 
The  word  signifies  any  that  are  in  prison,  whether  they 
eir^iav.  ^^^^  actually  bound  with  chains  or  no,  because  in  those 
days  all  prisoners  were  usually  so  bound.  Acts  xvi.  26.  To  be  thus 
"in  bonds,"  or  a  prisoner,  was  esteemed  a  thing  shameful,  as  well  as 
otherwise  penal;  for  it  was  the  estate  of  evil-doers.  But  the  intro- 
duction of  a  new  cause  made  it  an  honourable  title;  namely,  when 
any  were  made  "  prisoners  of  Christ,"  or  "  prisoners  for  Christ."  So 
this  apostle,  when  he  would  make  use  of  a  title  of  especial  honour, 
and  that  which  should  give  him  authority  among  those  with  whom 
he  had  to  do,  so  styles  himself,  and  that  emphatically,  E])h.  iii.  1, 
'Ey'M  Uavkog  6  dhfiiog  tou  XpiCTOu  'Jjjtrou, — "  I  Paul,  vinctus  ille,  that 
prisoner  of  Christ  Jesus;"  and  so  again,  chap.  iv.  1.  See  2  Tim. 
i.  8 ;  Philem..  9. 

This  kind  of  punishment  for  the  profession  of  the  gospel  began 
early  in  the  world,  and  it  hath  continued  throughout  all  ages,  being 
most  frequent  in  the  days  wherein  we  live.  But  "  the  word  of  God," 
as  the  apostle  speaks,  "is  not  bound,"  2  Tim.  ii.  9.  The  devil  was 
never  able  by  this  means  to  obscure  the  light,  or  stop  the  progress  of 
the  gospel ; — nor  ever  shall  be  so.  He  and  his  agents  do  but  labour 
in  vain.     Men  may,  but  the  v/ord  of  God  cannot,  be  bound. 

Those  therefore  that  were  in  bonds,  were  all  that  were  in  prison 
for  the  profession  of  the  gospel.     And  observe, — 

Obs.  I.  Are  we  called  unto  this  kind  of  suffering?  let  us  not 
think  strange  of  it,  it  is  no  new  thing  in  the  world. 

Obs.  II.  Bonds  and  imprisonment  for  the  truth  were  consecrated 
to  God  and  made  honourable  by  the  bonds  and  imprisonment  of 
Christ  himself;  and  commended  unto  the  church  in  all  ages  by  the 
bonds  and  imprisonment  of  the  apostles  and  primitive  witnesses  of 
the  truth. 

Obs.  III.  It  is  better,  more  safe  and  honourable,  to  be  in  bonds  with 
and  for  Christ,  than  to  be  at  liberty  with  a  brutish,  raging,  persecuting 
world. 


VER.  3.]  EPISTLE  TO  THE  HEBREWS.  S95 

2.  The  duty  enjoined  with  respect  unto  those  that  are  bound  is, 
that  we  "  remember  them,"  or  "  be  mindful  of  them." 
It  seems  those  that  are  at  liberty  are  apt  to  forget  ''""'"""'■  '• 
Christ's  prisoners,  that  they  had  need  to  be  enjoined  to  be  mindful 
of  them;  and  for  the  most  part  they  are  so.  And  we  are  said  to 
"remember"  them,  as  we  are  desired  to  "remember  the  poor;"  that 
is,  so  to  think  of  them  as  to  relieve  them  according  to  our  ability. 
It  is  better  expressed  by  being  "mindful  of  them,"  which  carries  a 
re.sp»ect  unto  the  whole  duty  required  of  us,  and  all  the  parts  or  acts 
of  it.     And  they  are  many;  I  shall  name  the  principal  of  them. 

(1.)  The  first  is  care  about  their  persons  and  concernments;  op- 
posed to  that  regardlessness  which  is  apt  to  possess  the  minds  of 
those  that  are  at  ease,  and,  as  they  suppose,  free  from  danger.  This 
the  apostle  commends  in  Phil.  iv.  10. 

(2.)  Com'passion;  included  in  the  manner  of  the  auty  following, 
"  As  if  ye  were  bound  with  them."  This  he  commends  in  these 
Hebrews  with  respect  unto  himself,  chap.  x.  34,  "  Ye  had  compas- 
sion of  me  in  my  bonds."  See  the  exposition.  And  this  he  enjoins 
them  with  respect  unto  others  in  the  same  condition.  It  is  a  great 
relief  unto  innocent  sufferers,  that  there  are  those  who  really  pity 
them,  and  have  compassion  on  them,  although  they  have  no  actual 
help  thereby.  And  the  want  of  it  is  expressed  as  a  great  aggrava- 
tion of  the  sufferings  of  our  Saviour  himself,  Ps.  Ixix.  20,  "  I  looked 
for  some  4o  take  pity,  but  there  was  none;  and  for  comforters,  but 
I  found  none." 

(S.)  Prayer;  as  it  was  in  the  case  of  Peter  when  he  was  in  bonds. 
Acts  xii.  12.  And  indeed  this  is  the  principal  way  wherein  we 
ought  to  be  mindful  of  them  that  are  in  bonds;  that  which  testifies 
our  faith,  sincerity,  and  interest  in  the  same  common  cause  with 
them;  which  gives  life  and  efficacy  unto  every  other  thing  that  we  do 
in  their  behalf. 

(4.)  Assisting  of  them,  as  unto  what  may  be  wanting  unto  their 
relief,  unto  the  utmost  of  our  ability  and  opportunity.  Those  who 
are  prisoners  for  the  gospel  do  not  usually  suffer  only  in  their  re- 
straint. Wants  and  straits,  with  respect  unto  their  relations  and 
families,  do  usually  accompany  them.  To  be  mindful  of  them  as 
we  ought  to  be,  is  to  supply  their  wants  according  to  our  ability. 

(5.)  Visiting  of  them  is  in  an  especial  manner  required  hereunto; 
which  the  Lord  Christ  calls  the  visiting  of  himself  in  jDrison,  Matt, 
XXV.  SG,  43.  And  in  the  primitive  times  there  were  some  designed 
to  visit  those  who  were  in  prison;  which  they  did  frequently  unto 
the  danger,  sometimes  unto  the  loss,  of  their  lives. 

These  and  the  like  duties,  in  particular,  are  contained  in  the  pre- 
sent injunction.  And  it  is  a  signal  evidence  of  grace  in  the  church, 
and  in  all  professors  in  their  particular  cupuciLiL-s,  when  they  are 


396  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

thus  mindful  of  those  that  are  in  bonds  on  the  account  of  the  gospel; 
as  it  is  an  argument  of  a  hypocritical  state,  when  men,  being  satisfied 
with  their  own  liljerties  and  enjoyments,  are  careless  of  the  bonds  of 
others.     See  1  Cor.  xii.  25,  26.     And,— 

Obs.  IV.  Whilst  God  is  pleased  to  give  grace  and  courage  unto 
some  to  suffer  for  the  gospel  unto  bonds,  and  to  others  to  perform 
their  duty  towards  them,  the  church. will  be  no  loser  by  suffering. 

Obs.  V.  When  some  are  tried  as  unto  their  constancy  in  bonds, 
others  are  tried  as  unto  their  sincerity  in  the  discharge  of  the  duties 
required  of  them.     And, — 

Obs.  VI.  Usually  more  fail  in  neglect  of  their  duty  towards  suf- 
ferers, and  so  fall  from  their  profession,  than  do  so  fail  under  and  oa 
the  account  of  their  sufferings. 

8.  We  are  thus  to  be  mindful  of  them  that  are  bound,  "as bound 
with  them."  To  be  mindful  of  them,  as  bound  with 
.ftmai.  ^Y^^^-^y^  is  an  act  of  union  with  them.  And  this  is  three- 
fold between  suffering  believers  and  those  that  are  at  liberty:  (I.) 
Mystical;  a  union  of  conjunction  in  the  same  mystical  body.  Be- 
ing both  sorts  members  of  the  same  body,  when  one  suffers,  the  other 
doth  so  also,  as  the  apostle  disputes,  1  Cor.  xii.  25,  26.  And  this, 
some  think,  is  intended  peculiarly  by  the  next  clause,  of  "being  in 
the  body."  But  this  union  alone  will  not  answer  the  expression; 
for  men  may  be  in  the  same  body,  and  yet  be  neglective  of  their 
duty.  (2.)  A  union  of  sympathy  or  compassion  ; — a  unioft  by  spiri- 
tual affection,  from  a  spiritual  cognation.  Hereby  our  minds  are 
really  affected  with  grief,  sorrow,  and  trouble,  at  their  sufferings,  as 
if  they  were  our  own;  as  if  we  felt  their  chains,  were  restrained  in 
their  durance.  (3.)  A  union  of  interest  \n  i\\Q  nviXnQ  C3i\x?,e.  Those 
who  are  free  are  equally  engaged  in  the  same  cause,  in  all  the  good 
and  evil  of  it,  with  them  that  are  in  bonds.  These  things  give  us 
the  measure  of  our  suffering  with  others,  the  frame  of  our  minds,  and 
the  principle  of  our  acting  toward  them.     Wherefore, — 

To  sufier  with  them  that  are  bound,  as  if  we  were  ourselves  in 
bonds  with  them,  requires,  (1.)  A  union  in  the  same  mystical  body 
as  fellow-members  of  it  with  them.  (2.)  The  acting  of  the  same 
common  piinciple  of  spiritual  life  in  them  and  us.  (3.)  A  compas- 
sion really  affecting  our  minds  with  that  kind  of  trouble  and  sorrow 
which  are  the  effect  of  suffering.  (4 )  A  joint  interest  with  them  in 
the  same  common  cause  for  which  they  suffer.  (5.)  A  discharge  of 
the  duties  towards  them  before  mentioned.  And  where  it  is  not 
thus  with  us,  it  argues  a  great  decay  in  the  power  of  religion.  And 
there  are  none  who  are  more  severely  reflected  on  than  those  who 
are  at  ease  while  the  church  is  in  affliction,  Ps.  cxxiii.  4;  Zech.  i.  15, 

Having  given  an  especial  instance  of  the  exercise  of  brotlierly  love 
towards  sufferers  for  the  gospel,  namely,  the  prisoners  of  Christ,  to- 


TER.  3.]  EPISTLE  TO  THE  HEBREWS.  397 

wards  whom  especial  duties  are  required ;  that  we  may  not  suppose 
our  love  and  duty  with  respect  unto  suffering  to  be  confined  unto 
them  alone,  he  adds  unto  them  under  the  charge  of  our  mindfulness, 
all  that  undergo  evil,  or  trouble  of  any  sort,  for  the  profession  of  the 
gospel :  "  And  of  them  which  suffer  adversity,"  etc. 

And  there  is  in  the  remaining  words  of  this  verse,  1.  A  designa- 
tion of  the  persons  in  general  whom  we  ought  to  be  mindful  of;  and, 
2.  A  motive  unto  the  duty  required  of  us. 

1.  The  persons  designed  are  "those  that  suffer  adversity;"  those 
that  are  vexed,  pressed,  troubled  with  things  evil,  grievous,  and  hard 
to  be  borne.  For  the  word  includes  both  the  things  themselves 
undergone, — they  are  evil  and  grievon.^;;  and  th^  frame  of  men's 
minds  in  the  undergoing  of  them, — thr^  are  piv;.oe  I,  vexed,  and 
troubled  with  them. 

The  word  is  of  a  large  signification,  as  large  as  we  interpret  it, 
"  that  suffer  adversity;"  extending  itself  unto  all  that  is  adverse  or 
grievous  unto  us,  as  sickness,  pain,  losses,  want  and  poverty,  as  well 
as  other  things.  But  it  is  here  to  be  restrained  unto  those  evils 
which  men  undergo  for  the  profession  of  the  gospel;  and  unto  all 
sorts  of  them  it  is  to  be  extended :  such  are  reproaches,  contempt, 
scorn,  turning  out  of  secular  employments,  spoiling  of  goods,  stig- 
matizing, taking  away  of  children,  banishment, — every  thing  which 
we  may  undergo  in  and  for  our  profession.  Of  all  who  are  pressed 
or  distressed  with  any  of  these  we  are  enjoined  to  be  "mindful," 
and  that  as  unto  all  the  ends  and  purposes  before  mentioned,  accord- 
ing to  our  ability  and  opportunity.  And  by  the  distinction  here 
usetl  by  the  apostle  between  "  those  that  are  in  bonds,"  and  "  those 
who  suffer  other  adversities,"  yet  both  laid  under  the  same  charge 
as  unto  our  remembrance,  we  are  taught,  that, — 

Obs.  VII.  Although  there  are  peculiar  duties  required  of  us  to- 
wards those  who  suffer  for  the  gospel  in  an  eminent  manner,  as  unto 
bonds,  yet  are  we  not  thereon  discharged  from  the  same  kind  of 
duties  towards  those  who  suffer  in  lesser  degrees,  and  other  things. 
We  are  apt  to  think  ourselves  released  from  any  consideration  of 
sufferings  seeming  of  an  inferior  nature,  if  it  may  be  we  have  had 
regard  unto  some  prisoners,  or  the  like.     And, — 

Obs.  VIII.  Not  only  those  who  are  in  bonds  for  the  gospel,  or 
suffer  to  a  high  degree  in  their  persons,  are  under  the  especial 
care  of  Christ,  but  those  also  who  suffer  in  any  other  kind  whatever, 
though  the  world  may  take  little  notice  of  them;  and  therefore  are 
they  all  of  them  commended  unto  our  especial  remembrance. 

Obs.  IX.  Professors  of  the  gospel  are  exempted  from  no  sorts  of 
adversity,  from  nothing  that  is  evil  and  grievous  unto  the  outward 
man  in  this  world ;  and  therefore  oug;ht  we  not  to  think  it  strange 
when  we  f.dl  into  them. 


S98  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

2.  The  motive  added  unto  the  diligent  discharge  of  the  duty  en- 
'fif  )e«:  ai-  j'niit^d,  is,  that  "  we  ourselves  are  also  in  the  body/* 
to)  o>Tss  i>  ird-  There  is  a  threefold  probable  interpretation  of  these 
^"'^'  words.     The  first  is,  that  by  "  the  body,"  the  mystical 

bodij  of  Christ,  or  the  church,  is  intended.  Whereas  we  are  mem- 
bers of  the  same  mystical  body  with  them  that  suifer,  it  is  just, 
equal,  and  necessary,  that  we  should  be  mindful  of  them  in  their 
sutferings.  This  is  the  exposition  of  Calvin;  and  it  seems  to  have 
great  countenance  given  unto  it  by  the  discourse  of  the  apostle  unto 
this  purpose,  1  Cor.  xii.  13,  26,  etc.,  "  Whether  one  member  suffer,  all 
the  members  suffer  with  it."  There  is  therefore  a  truth  in  this  ex- 
position, though  I  conceive  it  be  not  directly  intended  in  this  place. 
Another  is  that  of  Beza,  both  in  his  translation  and  annotations. 
For  in  his  translation  he  adds  to  the  text,  for  its  exposition, 
"  afHicti;" — 'as  if  ye  yourselves  were  afflicted  in  the  body.'  And  he 
expounds  it,  "  as  if  we  suffered  the  same  calamity."  And  he  gives 
this  reason  of  his  interpretation,  namely,  that  "  whereas  in  the 
former  clause  we  are  enjoined  to  be  mindful  of  them  that  are  in 
bonds,  as  if  we  were  bound  with  them;  so  in  this,  to  be  mindful  of 
the'm  that  suffer  adversity,  as  if  we  suffered  in  our  own  bodies  with 
them."  But  neither  do  I  think  this  reason  cogent.  For  it  is  in- 
deed those  who  are  bound  that  suffer  in  the  body  in  an  especial 
manner;  and  in  this  latter  exposition  those  are  intended  who  suffer 
in  any  other  way.  Wherefore  the  common  interpretation  of  the 
words  is  most  suited  unto  tlie  scope  of  the  place:  The  apostle 
minds  those  who  are  yet  at  liberty,  and  free  from  troubles  or  afflic- 
tions, such  as  others  are  pressed  and  perplexed  withal,  of  what  is 
their  own  state  and  condition,  namely,  that  as  yet  they  are  in  the 
body;  that  is,  in  that  state  of  natural  life  which  is  exposed  unto  the 
same  calamities  which  others  of  their  brethren  do  undergo.  Whence 
is  it  that  Satan  and  the  world  have  this  advantage  against  them,  as 
to  load,  ojDpress,  and  vex  them  with  all  manner  of  evils,  as  they  do  ? 
It  is  from  hence  alone,  that  they  are  yet  in  that  state  of  being  in 
this  life  natural  which  is  subject  and  obnoxious  unto  all  these  suf- 
ferings. Were  they  once  freed  from  the  body,  the  life  which  they 
lead  in  it  in  this  world,  none  of  these  things  could  reach  unto  them, 
or  touch  tliem.  '  Whereas,  therefore,  ye  are  yet  in  the  same  state 
of  natural  life  with  them,  equally  exposed  unto  all  the  sufferings 
which  they  undergo,  be  they  of  what  kind  they  will,  and  have  no 
assurance  that  ye  shall  be  always  exempted  from  them,  this  ought  to  be 
a  motive  unto  you  to  be  mindful  of  them  in  their  present  sufferings.' 
And  tills  is  the  sense  of  the  place.  And  we  may  observe  from  hence, — • 

Ohs.  X.  That  we  have  no  security  of  freedom  from  any  soit  of 
suffering  for  the  gospel  whilst  we  are  in  this  body,  or  duiiiig  the 
coiitiuuance  of  our  natural  lives — "Ante  obitum  nemo."     Heaven 


VER,  4.]  ,  EPISTLE  TO  THE  HEBREWS.  S9D 

is  the  only  state  of  everlasting  rest.     Whilst  we  have  our  bodily 
eyes,  all  tears  will  not  be  wiped  from  them. 

Obs.  XI.  We  are  not  only  exposed  unto  afflictions  during  this 
life,  but  we  ought  to  live  in  the  continual  expectation  of  them,  so 
long  as  there  are  any  in  the  world  who  do  actually  suffer  for  the 
gospel. — Not  to  expect  our  share  in  trouble  and  persecution,  is  a 
sinful  security,  proceeding  from  very  corrupt  principles  of  mind, 
as  may  be  easily  discovered  on  due  examination. 

Obs.  XII.  A  sense  of  our  own  being  continually  obnoxious  unto 
sufferings,  no  less  than  those  who  do  actually  suffer,  ought  to  incline 
our  minds  unto  a  diligent  consideration  of  them  in  their  sufferint^s. 
so  as  to  discharge  all  duties  of  love  and  helpfulness  towards  them. 

Obs.  XIII.  Unless  it  do  so,  we  can  have  no  evidence  of  our  pre- 
sent interest  in  the  same  mystical  body  with  them,  nor  just  expec- 
tation of  any  compassion  or  relief  from  others,  when  we  ourselves 
are  called  unto  sufferings. — When  weare  called  to  suffer,  it  will  be 
a  very  severe  self-reflection,  if  we  must  charge  ourselves  with  want 
of  due  compassion  and  fellow-suffering  with  those  who  were  in  that 
condition  before  us. 

These  are  some  instances  of  the  acts  and  duties  of  that  brotherly 
love  which  is  required  among  Christians;  that  love  which  is  so 
much  talked  of,  so  much  pretended  unto,  by  some  who  would  have 
it  consist  in  a  compliance  with  all  sorts  of  men,  good  and  bad,  in 
some  outward  rites  of  religion,  unto  the  ruin  of  it,  which  is  almost 
lost  in  the  world. 

Verse  4. 

Ti/iiog  0  ydijjog  h  iraci,  xa/  ri  xoirri  a/j,[avrog'  <zc'pvovg  di  xrx}  /xot^ovs 
Kpivi?  6  Qiog. 

'Oyxi^os,  "conjngium,"  "connubium;"  "marriage,"  "wedlock,"  the  state  of  it. 

'Ev  -na-ai.  Svr.,  'r.T  J  "  in  omnibus."  Bez.,  "  inter  quosvis,"  "  inter  omnes;'' 
so  is  iv  cominonly  used  tor  "  inter." 

Ko/t>j,  "thoi-us,"  "cubile."  Syr.,  V"^':?^  "at  cubile  eorum,"  "and  their 
bed."  For  so  it  reads  this  sentence,  "Marriage  is  honourable'  in  all,  and  their 
bed  "'\'  '^^?'!!,"  "  is  pure,  undeiiled:"  wliich,  as  I  judge,  well  determines  tiie  read- 
ing and  sense  of  the  words. 

Uopi/ov;.  Vulg.,  "fornicatores;"  Bez.,  "  scortatores ;"  which  we  render 
*'  whoremonger?,"  not  amiss.  The  difference  between  them  and  //.oixovg  we 
shall  see. 

Kptvil  Syr.,  ]'^1,  "  judicat;"  "  judicaturus  e?t,  judicabit,"  "  damnabit,"  Bez. ; 
Arab.,  "  Marriage  is  every  way  honourable,  and  the  bed  thereof  is  pure." 

Ver.  4. — Marriage  ps]  honourable  in  all,  and  the  bed  iin- 
defiled;  but  whoremongers  and  adulterers  God  will 
judge. 

There  is  a  double  difficulty  in  the  translation  of  the  words  of  the 

VOL.   XVI.— 26 


400  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

first  proposition,  arising  from  a  douLle  defect  in  the  original.  The 
first  is  of  the  verb  substantive,  or  the  copula  of  the  proposition; 
which  some  supply  by  hn,  "is;"  others  by  Uru,  "let  it  be,"  or  be 
accounted.  The  other  is  from  the  defect  of  the  noun  substantive, 
vvliich  Ta(r/,"all,"  refers  unto:  some  supply  "men,"  in  all  sorts 
of  men  ;  others,  "  things,"  or  every  manner  of  way.  For  the  first, 
tlie  most  of  late  incline  to  make  it  preceptive,  and  not  judi- 
cative; "Let  it  be,"  "let  it  be  so  esteemed."  We  follow  Beza, 
and  render  it  indicativehj;  "it  is," — "  Marriage  is  honourable." 

The  sole  reason  used  by  any  for  the  former  interpretation  is, 
that  the  duties  mentioned  both  before  and  after  are  expressed  pre- 
ceptively,  by  way  of  command,  in  words  imperative,  and  there  is  no 
reason  why  tliis  should  be  inserted  in  another  foim.  The  Vulgar 
supplies  not  the  defect  in  the  original:  and  our  Rhemists  render 
the  words  from  thence,  "  Marriage  honourable  in  all ;"  but  in  their 
annotations  contend  for  the  preceptive  sense,  "  Let  marriage  be 
honourable  in  all;"  hoping  thereby  to  shield  their  tyrannical  law  of 
celibate  from  the  sword  of  this  divine  testimony, — but  in  vain. 
Neither  is  the  reason  which  others  plead  of  any  force  for  this  expo- 
sition. For  tlie  other  duties  mentioned  are  sucli  as  were  never 
by  any  called  in  question,  as  unto  their  nature,  whether  they  were 
imiversally  good  or  no;  nor  ever  were  like  so  to  be.  There  was  no 
need,  therefore,  to  declare  their  nature,  but  only  to  enjoin  their 
practice.  But  it  was  otherwise  in  the  case  of  marriage,  for  there 
always  had  been,  and  there  were  then,  not  a  few,  both  of  the  Jews 
(as  the  Essenes)  and  of  the  Gentiles,  wlio  had  unworthy  thoughts  of 
marriage,  beneath  its  dignity,  and  such  as  exposed  it  to  contempt. 
Besides,  the  Holy  Ghost  foresaw,  and  accordingly  foretold,  that  in 
the  succeeding  ages  of  the  church  there  would  arise  a  sort  of  men 
that  should  make  laws  prohibiting  marriage  unto  some,  1  Tim.  iv.  3; 
wherefore  it  was  necessary  that  the  apostle,  designing  to  give  unto 
the  Hebrews  a  charge  of  chastity  and  purity  of  life,  should  give  a 
just  coumiendation  of  the  means  that  God  had  ordained  for  the 
preservation  of  them.  And  the  following  words,  wherein  "the  bed 
undefiled  "  is  entitled  unto  the  same  honour  with  "marriage,"  can 
Lave  no  just  sense  without  a  relation  to  the  verb  in  the  pi^esent 
tense,  as  it  is  accordingly  expressed  in  the  Syriac  translation. 

The  truth  is,  the  apostle  opposeth  this  blessed  declaration  of  the 
truth  unto  some  principles  and  practices  that  were  then  current 
and  prevalent  in  the  world.  And  these  were,  that  marriage  was  at 
least  burdensome  and  a  kind  of  bondage  unto  some  men,  especially 
a  hinderance  unto  them  that  were  contemplative ;  and  that  fornica- 
tion at  least  was  a  thing  inditferent,  which  men  might  allow  them- 
selves in,  though  adultery  was  to  be  condemned.  In  opposition 
unto  these  cursed  principles  and  practices,  the  apostle,  designing  to 


VER.  4.]  EPISTLE  TO  THE  HEBREWS.  401 

commend  and  enjoin  chastity  unto  all  professors  of  the  gospel,  de- 
clares on  the  one  side,  the  honourable  state  of  matrimony,  namely, 
from  divine  institution;  and  on  the  other,  the  wickedness  of  that 
lasciviousness  wherein  they  allowed  themselves,  with  the  certainty 
of  divine  vengeance  which  would  befall  them  who  continued 
therein.  There  was  just  reason,  therefore,  why  the  apostle  should 
insinuate  the  prescription  of  the  duty  intended  by  a  declaration  of 
the  honour  of  that  state  which  God  hath  appointed  for  the  preserva- 
tion of  men  and  women  in  chastity. 

And  this  leads  us  unto  the  supply  of  the  other  defect,  "  in  all." 
The  preposition  li/,  applied  unto  persons,  is  constantly  used  in  the 
New  Testament  for  "inter"  or  "among:"  "among  all," — that  is,  all 
so^ts  of  persons;  or  as  Beza,  "  inter  quosvis."  And  it  will  be  granted, 
that  if  the  words  be  taken  indicatively,  this  must  be  the  sense  of 
them.  And  persons  are  here  to  be  taken  restrictively,  for  those 
who  duly  enter  into  that  state.  The  apostle  doth  not  assert  that 
marriage  was  a  thing  in  good  reputation  among  all  men,  Jews  and 
Geutiles;  for  as  with  some  it  was,  so  with  others  it  was  not:  but 
he  declares  that  marriage  is  honourable  in  all  sorts  of  j^ersons, 
who  are  lawfully  called  thereunto,  and  do  enter  into  it  according 
to  the  law  of  God  and  righteous  laws  among  men.  For  by  a  defect 
herein  it  may  be  rendered  highly  dishonourable  in  and  unto  men 
as  will  appear  in  the  ensuing  exposition  of  the  words. 

From  a  prescription  of  duties  towards  others,  the  apostle  pro- 
ceeds to  give  directions  unto  those  wherein  our  own  persons  and 
walking  are  concerned.  And  he  doth  it  in  a  prohibition  of  the 
two  radical,  comprehensive  lusts  of  corrupted  nature,  namely,  un- 
cleanness  and  covetousness;  the  first  respecting  the  persons  of  men 
in  a  peculiar  manner,  the  other  their  conversation.  The  first,  in  all 
the  acts  of  it,  is  distinguished  from  all  other  sins,  in  that  they  are 
immediately  against  a  man's  self,  in  his  own  person:  "  Flee  forni- 
cation. Every  sin  that  a  man  doeth"  (which  is  perpetrated  in 
external  acts)  "is  without  the  body;  but  he  that  committeth  forni- 
cation sinnelh  against  his  own  body,"  1  Cor.  vi.  18.  And  the  other 
infliienceth  and  corrupts  all  duties  of  life  whatever. 

His  manner  of  the  injunction  of  the  first  duty  in  this  verse  is 
peculiar,  for  the  reasons  before  mentioned.  And  it  consists  of  two 
parts:  1,  A  commendation  of  the  remedy  of  the  evil  prohibited, 
which  is  m.arriage;  2.  A  condemnation  of  the  sins  prohibited,  with 
a  denunciation  of  divine  judgments  against  them.  And  he  takes 
this  way  of  insinuating  the  necessity  of  the  duty  prescribed,  1.  Be- 
cause the  remedy  was  by  some  despised ;  and  by  others,  who  were 
called  unto  the  use  of  it,  neglected.  2.  Because  the  sins  prohibited 
were  thought  by  many  not  so  higldy  criminal;  and  if  they  were, 
yet  usually  were  shaded  in  secrecy  from  punishment  among  mea. 


402  AN  EXPOSITION  OF  THE  [cilAP.  XIIL 

Without  the  removal  of  these  prejudices,  his  exhortation  could  not 
obtain  its  due  force  in  the  minds  of  them  concerned. 

In  the  firist  place,  we  have  a  proposal,  1.  Of  a  state  of  life;  that 
is,  "  Marriage."  2.  Of  the  duties  of  that  state;  "  The  bed  unde- 
filed."    And  of  them  both  it  is  affirmed,  that  they  are  "honourable." 

1.  The  first  is  "  marriage."  It  is  that  which  is  lawful  and  ac- 
cording to  the  mind  of  God  which  is  intended ;  for  there 
may  be  marriages,  or  such  conjunctions  for  the  ends  of 
marriage  between  men  and  women,  so  called,  that  are  highly  dis- 
honourable. It  must  be  marriage  of  two  individual  i^ersons,  and  no 
more,  according  to  the  law  of  creation  and  divine  institution  (poly- 
gamy was  never  honourable) ;  marriage  not  of  persons  within  the 
degrees  of  consanguinity  laid  under  divine  prohibition  (incest  being 
no  less  dishonourable  than  adultery) ;  marriage  in  a  concurrence*  of 
all  necessary  circumstances  both  of  mind  and  body  in  them  that 
are  to  be  married, — such  are,  power  over  their  own  persons,  free- 
dom in  choice  or  consent,  personal  mutual  vow  or  contract,  natural 
meetness  for  the  duties  of  marriage,  freedom  from  guilt  as  to  the 
persons  intended,  and  the  like.  Wherefore,  taking  marriage  for  a 
conjunction  of  a  man  and  woman,  by  mutual  consent,  for  all  the  ends 
of  human  life,  and  it  cannot  be  absolutely  pronounced  "  honour- 
able;" for  there  may  be  many  things  in  such  a  conjunction  render- 
ing it  sinful  and  vile.  But  that  marriage  is  so,  which,  on  the 
ground  and  warranty  of  divine  institution,  is  a  "  lawful  conjunction 
of  one  man  and  one  woman,  by  their  just  and  full  consent,  into  an 
indissoluble  union  (whereby  they  become  one  flesh),  for  the  pro- 
creation of  children,  and  mutual  assistance  in  all  things,  divine  and 
hunran." 

As  the  apostle  speaks  of  this  marriage  in  general,  as  unto  its 
nature  and  use,  so  he  hath  an  especial  respect  unto  it  in  this  place 
as  it  is  the  means  appointed  and  sanctified  of  God  for  the  avoiding 
and  preventing  of  the  sins  of  fornication  and  adultery,  and  all  other 
lusts  of  uncleanness,  which  without  it  the  generality  of  mankind 
w.ould  have  rushed  into  like  the  beasts  of  the  field. 

And  this  marriage  he  affirms  to  be  "honourable."     It  is  so  on 

many  accounts,  and  so  it  is  to  be  esteemed.     It  is  so, 

(1.)  From  the  consideration  of  the  Author  of  it,  him  by 

whom  it  v/as  originally  appointed;  which  is  God  himself.  Gen.  ii. 

18,  23,  24,  Matt.  xix.  5 ;  and  all  his  works  are  "  honourable  and 

■  glorious,"  Ps.  cxi.  8.    (2.)  From  the  manner  of  its  institution,  being 

expressed  as  a  pecmliar  effect  of  divine  wisdom  and  counsel  for  the 

good  of  man.  Gen.  ii.  18,  "  And  the  Lord  God  said,  It  is  not  good 

that  the  man  should  be  alone:  I  will  make  him  an  help  meet  for 

him."     Greater  honour  could  not  be  put  on  this  institution  and 

state  of  life.     (3.)  From  the  time  and  place  of  its  institution     It  is 


VER.  4.]  EriSTLE  TO  THE  HEBREWS.  403 

CO  equal  with  mankind;  for  although  Adam  was  created  in  single 
life,  yet  he  was  married  in  the  instant  of  the  production  of  Eve. 
Upon  the  first  sight  of  her  he  said,  "  This  is  now  bone  of  my  bones, 
and  flesh  of  my  flesh,"  verse  23:  which  she  complying  with,  was 
the  formal  cause  of  their  matrimony.  And  it  was  in  paradise,  whilst 
man  and  woman  were  in  the  state  of  innocency  and  beauty :  so 
foolish  is  the  law  in  the  church  of  Rome  prohibiting  marriage  unto 
their  ecclesiastics,  on  pretence  of  an  unsuitableness  in  it  unto  their 
holiness;  as  though  they  were  more  pure  than  our  first  parents  in 
paradise,  where  they  entered  into  their  married  estate.  (4.)  From 
the  many  tokens  or  pledges  of  divine  favour,  communicating  honour 
unto  it.  God  first  married  and  blessed  Adam  and  Eve  himself,  Gen. 
ii.  22,  23.  He  gave  laws  for  the  regulation  of  it,  verse  24;  Matt. 
xix.  5.  He  had  especial  respect  unto  it  in  the  decalogue;  yea,  all  the 
commands  of  tlie  second  table  arise  from  and  have  respect  unto  this 
institution.  He  by  his  law  excluded  from  all  administration  of 
office  in  the  congregation  those  that  were  not  born  in  lawful  wed- 
lock, Deut.  xxiii.  2,  etc.  And  the  Lord  Christ  approved  of  all  these 
things  by  his  presence  at  a  lawful  marriage,  and  a  feast  thereon, 
John  ii.  1-11.  (5.)  It  is  so  from  the  use  and  benefit  of  it.  The  writ- 
ings of  all  sorts  of  wise  men,  philosophers,  lawyers,  and.  Christian 
divines,  have  elegantly  expressed  these  things.  I  shall  only  say, 
that  as  the  legitimate  and  orderly  continuation  of  the  race  of  man- 
kind depends  hereon,  and  proceeds  from  it,  so  whatever  is  of  virtue, 
honour,  comeliness  or  order,  amongst  men;  whatever  is  praiseworthy 
and  useful  in  all  societies,  economical,  ecclesiastical,  or  political,  it 
depends  hereon,  and  hath  regard  hereunto.  To  all  unto  whom 
children  are  dear,  relations  useful,  inheritances  valuable,  and  ac- 
ceptation of  God  in  the  works  of  nature  preferred  before  sordid 
uncleanness  and  eternal  ruin;  this  state  is,  and  ought  to  be, 
accounted  honourable  to  them. 

The  apostle  adds,  that  it  is  thus  "honourable  in  all;"  that  is, 
amongst  all  sorts  of  persons  that  are  called  thereunto. 
*  There  is  no  sort,  order,  or  degree  or  men,  by  reason  ot 
any  calling,  work,  or  employment,  but  that  marriage  is  an  honour- 
al>le  state  in  them,  and  unto  them,  when  they  are  lawfully  called 
thereunto.'  This  is  the  plain  sense  of  the  words,  as  both  their  f^ig- 
nification  and  occasion  in  this  place  do  manifest.  Some  had  rather 
it  should  be,  "in  all  things,"  or  "every  manner  of  way;"  or  "in  all 
ao-es,  at  all  times;" — none  of  which  do  here  suit  the  mind  of  the 
apostle.  For  whereas  his  design  is  to  give  direction  for  chastity 
and  universal  purity  of  life,  with  the  avoiding  of  all  sorts  and 
degrees  of  uncleanness,  and  whereas  the  proneness  unto  such  sins  is 
common  unto  all,  (though  cured  in  some  by  especial  gift,)  he  declares 
that  the  remedy  is  equally  provided  for  all  who  are  called  there- 


404  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

unto,  1  Cor.  vii.  9,  as  not  having  received  the  gift  of  continenc}',  at 
li-ast  as  unto  inward  purity  of  niiml,  without  the  use  of  this  remedy. 
However,  if  it  should  be  rendered  "  in  all  things,"  or  "  every  manner 
of  way,"  the  popish  celibate  can  never  be  secured  from  this  divine 
testimony  against  it.  For  if  it  be  not  lawful  to  call  that  common 
which  God  hath  declared  clean,  is  it  lawful  for  them  to  esteem  and 
call  that  so  vile  as  to  be  unmeet  for  some  order  or  sort  of  men  among 
them,  which  God  hath  declared  to  be  ^'  honoinxible  in  all  things," 
or  every  manner  of  way?  The  reader  may,  if  it  be  needful,  consult 
the  writings  of  our  divines  against  the  Papists,  for  the  confirma- 
tion of  this  exposition.  I  sh;ill  only  say,  tliat  their  impiety  in  their 
law  imposing  the  necessity  of  single  life  on  all  their  ecclesiastics, 
wherein  they  have  usurped  divine  authority  over  the  consciences  of 
men,  hath  been  openly  i:)ursued  by  divine  vengeance,  in  giving  it  up 
to  be  an  occasion  of  the  multiplication  of  such  horrid  uncleannesses 
as  have  been  scandalous  unto  Christian  religion,  and  ruinous  to  the 
souls  of  millions.  In  other  persons  they  make  matrimony  a  sacra- 
ment; which,  according  to  their  opinion,  conferreth  grace,  though 
well  they  know  not  what:  but  it  is  evident,  that  this  law  of  for- 
bidding it  unto  their  clergy,  hath  deprived  them  of  that  common  gift 
of  continence  which  other  men,  by  an  ordinary  endeavour,  may  pre- 
serve or  attain  unto.  But  it  belongs  not  unto  my  present  purpose 
to  insist  on  these  things.     And  we  may  observe, — 

Ohs.  I.  That  divine  institution  is  sufiicient  to  render  any  state  or 
condition  of  life  honourable, 

Ohs.  11.  The  more  useful  any  state  of  life  is,  the  more  honourable 
it  is.     The  honour  of  marriage  ariseth  much  from  its  uselulness. 

Ohs.  III.  That  which  is  honourable  by  divine  institution,  and  use- 
ful in  its  own  nature,  may  be  abused  and  rendered  vile  by  the  mis- 
carriages of  men;  as  marriage  may  be. 

Ohs.  IV.  It  is  a  bold  usurpation  of  authority  over  the  consciences 
of  men,  and  a  contempt  of  the  authority  of  God,  to  forbid  that  state 
unto  any  which  God  hath  declared  *'  honourable  among  all." 

Ohs.  V.  Means  for  purity  and  chastity  not  ordained,  blessed,  nor 
sanctified  unto  that  end,  will  prove  furtherances  of  impurity  and 
uncleanness,  or  worse  evils. 

Ohs.  VI.  The  state  of  marriage  being  honourable  in  the  sight  of 
God  himself,  it  is  the  duty  of  them  that  enter  thereinto  duly  to  con- 
sider liow  they  may  approve  their  consciences  unto  God  in  what  they 
do.     And, — 

Ohs.  VII.  A  due  consideration  of  their  call  unto  it,  of  their  ends 
in  it,  that  they  are  those  of  God's  appointment,  prayer  for,  and  ex- 
pectation of  his  blessing  on  it,  reverence  of  him  as  the  gredt  witness 
of  the  marriage  covenant,  with  wisdom  to  undergo  the  trials  and 
temptations  inseparable  frum  this  state  of  life,  are  required  hereunto. 


VEK.  4.]  EPISTLE  TO  THE  HEBREWS.  40' 

2.  Unto  the  state  of  marriage  the  apostle  adds  the  consideration 
of  tlie  duties  of  it,  in  that  expression,  "The  bed  unde- 
filed."  The  word  xo/V?j  is  three  times  used  by  our  a{)ost]e;  "^  a/«'av«f. 
— once  for  the  conception  of  seed  in  the  marriage-bed,  Rom.  ix.  10; 
once  for  excess  in  lustful  pleasures,  Rom.  xiii.  13,  where  we  render 
it  "chambering;"  and  here  for  the  place  of  marriage  duties,  "torus," 
"  lectum,"  "  cubile."  Its  commendation  here  is,  that  it  is  "  unde- 
filed."  And  two  things  are  intended  herein.  (1.)  An  opposition 
unto  the  defiled  beds  of  whoremongers  and  adulterers,  from  the 
honourable  state  of  marriage.  The  bed  of  marriage  is  pure  and  un- 
defiled,  even  in  the  duties  of  it.  (2.)  The  preservation  of  marriage 
duties  within  their  due  bounds;  which  the  apostle  giveth  directions 
about,  1  Thess.  iv.  3-7;  1  Cor.  vii.  2-5.  For  there  may  be  many 
pollutions  of  the  marriage  bed,  not  meet  here  to  be  mentioned;  and 
there  are  some  dilated  on  in  the  popish  casuists,  which  are  not  fio  to 
be  named  among  Christians,  nor  could  have  been  believed,  had  they 
not  divulged  them  from  their  pretended  penitents.  But  that  which 
we  are  here  taught  is,  that, — 

Obs.  VIII.  Conjugal  duties,  regulated  by  the  bounds  assigned 
unto  them  by  natural  light,  with  the  general  rules  of  Scripture,  and 
subservient  unto  the  due  ends  of  marriage,  are  honourable,  giving 
no  cause  of  pollution  or  shame. 

From  this  state  and  use  of  marriage,  the  means  appointed  of  God 
for  the  preservation  of  the  purity  and  chastity  of  our  persons,  the 
argument  is  cogent  unto  diligence  in  our  duty  therein,  and  the 
aggravation  great  of  the  contrary  sins.  For  whereas  God  hath  pro- 
vided such  a  way  and  means,  for  tlie  satisfaction  of  natural  inclina- 
tion, the  procreation  of  children,  and  comfort  of  life  in  mutual  society, 
as  are  honourable,  and  as  such  approved  by  himself,  so  as  no  way  to 
defile  the  borly  or  mind,  or  to  leave  any  trouble  on  the  conscience; 
who  can  express  the  detestable  wickedness  that  is  in  the  forsaking 
of  them,  in  a  contempt  of  the  authority  and  wisdom  of  God,  by 
men's  seeking  the  satisfaction  of  their  lusts  in  ways  prohioited  of 
God,  injurious  to  others,  debasing  and  defiling  to  themselves,  dis* 
turbing  the  whole  order  of  nature,  and  drowning  themselves  in  ever- 
lasting perdition,  wliich  the  apostle  declai'es  in  the  next  words? 

Secondly,  Having  confirmed  the  exhortation  unto  personal  purity 
or  holiness,  and  chastity,  included  in  the  words,  from  the  coumien- 
dation  of  the  state  and  duties  whereby  they  may  be  preserved,  with 
assurance  of  divine  acceptation  therein,  he  further  presseth  it  by  a 
declaration  of  the  contrary  state  and  opposite  vices  of  those  who, 
despising  this  only  remedy  of  all  uncleanness,  or  not  confining  them- 
selves thereunto,  do  seek  the  satisfaction  of  their  lusts  in  ways  irre- 
guliij  and  prohibited. 

This  opposition  of  the  two  states  and  acts  is  declared  in  the  par- 


406  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

tide  Ss,  "but:*'  'So  it  is  with  marriage  and  its  duties;  hut  as  unto 
others,  it  is  not  so  with  them.'  And,  1.  He  declares  who  are  the 
persons  that  transgress  the  rule  prescribed,  who  are  of  two  sorts, 
(1.)  Whoremongers;  (2.)  Adulterers,  2.  He  declares  their  state  with 
respect  to  God,  and  what  will  be  their  end;  "God  will  judge"  or 
condemn  them. 

1.  The  distinction  between  "whoremongers,"  or  fornicators,  and 
"  adulterers,"  is  allowed  by  all  to  ])e  between  single  per- 

n<,p,m  XXI  gQjjg  g^^-j^  those  that  are  both  or  one  of  them  in  a  mar- 
ried  state.  The  sin  of  the  first  is  fornication ;  of  the  other, 
adultery.  And  although  'Tropiivu  and  rropvifa  may  sometimes  be  used 
to  denote  any  kind  of  uncleanness  in  general,  and  so  to  comprise 
adultery  also;  yet  wherever  these  words  are  put  together,  as  they 
are  often,  they  are  so  to  be  distinguished,  as  the  one  of  tiiem  to  sig- 
nify fornication,  and  the  other  adultery.  Matt.  xv.  19;  Mark  vii.  21; 
Gal.  V.  19.  And  for  the  most  part,  when  mpvog  and  'zopvs/a  are  used 
alone,  they  denote  precisely  the  sin  of  unmarried  persons,  or  at 
least  where  the  woman  is  so:  that  we  call  fornication,  Heb.  xi.  31; 
James  ii.  25;  Acts  xv.  20;  1  Cor.  vi.  18;  Eph.  v.  3;  Col.  iii.  5; 
1  Thess.  iv.  3.  Wherefore  mpvot,  which  we  render  here  "  whore- 
mongers," as  distinguished  from  adulterers,  are  persons  who  in  single 
or  an  unmarried  state  of  life  do  know  one  another  carnally,  whether 
it  be  by  single  acts  or  a  frequent  repetition  of  them,  by  the  means 
of  cohabitation,  without  a  marriage  vow  or  covenant  between  them. 

Some  have  fallen  into  that  impudence  in  our  days,  as  to  coun- 
tenance themselves  with  the  opinion  and  practices  of  some  of  the 
heathen,  who  thought  that  this  sin  of  fornication  was  no  sin,  or  a 
matter  not  much  to  be  regarded.  But  as  it  is  contrary  unto  the  law 
of  creation,  and  consequently  the  light  of  nature,  being  a  filthy 
spring  of  otlier  evils  innumerable;  so  it  is  expressly  condemned  in 
the  Scripture,  as  Deut.  xxiii.  1 7,  1  Cor  vi.  1 8,  Col.  iii.  5,  and  in  the 
other  places  before  cited.  And  this  one  place,  where  it  is  said  to 
render  men  obnoxious  to  eternal  damnation,  is  enough  to  determine 
this  case  in  the  minds  of  men  not  flagitiously  wicked.  And  shall 
■we  suppose,  that  that  religion  which  condemneth  the  inward  lust  of 
the  heart  after  a  woman,  without  any  outward  act,  as  a  sin  worthy 
of  judgment,  doth  give  countenance,  or  doth  not  most  severely  con- 
demn, the  actual  abomination  of  fornication? 

But  whatever  may  b*  the  judgment  of  any  men,  or  whatever  they 
may  pretend  so  to  be,  (for  I  arn  persuaded  that  no  man  can  so  far 
debauch  his  conscience,  and  obliterate  all  impressions  of  Scrii^ture 
light,  as  really  to  think  fornication  to  be  no  sin,  who  thinks  there 
is  any  such  thing  as  sin  at  all,)  yet  the  practice  of  multitudes  in  all 
manner  of  licentiousness  this  way  at  present  among  us,  can  never 
sufficiently  be  bewailed.     And  it  is  to  be  feared,  that  if  magistrates, 


VER.  4.]  EPISTLE  TO  THE  HEBREWS.  407 

and  those  who  are  the  public  ministers  in  the  nation,  do  not  take 
more  care  than  hitherto  hath  been  used,  for  the  reproof,  restraint, 
and  suppressing  of  this  raging  abomination,  divine  judgments  on 
the  whole  nation  on  the  account  of  it  will  speedily  satisfy  men's 
scruples  whether  it  be  a  sin  or  no. 

For  "  adulterers,"  who  are  mentioned  in  the  next  place,  there  is  no 
q  lestion  amongst  ar^  about  the  heinousness  of  their  sin;  and  the 
common  interest  of  mankind  keeps  up  a  detestation  of  it.  But  it 
is  here,  together  with  fornication,  reserved  in  a  peculiar  manner 
unto  divine  vengeance  i  (1.)  Because  for  the  most  part  it  is  kept 
secret,  and  so  free  from  human  cognizance;  and,  (*i.)  Because,  al- 
though the  divine  law  made  it  cajntal,  or  punishable  by  death,  as 
did  also  some  laws  among  the  heathens  themselves,  yet  for  the  most 
part  it  ever  did,  and  doth  still,  pass  in  the  world  under  a  less  severe 
animadversion  and  punishment.     But, — 

2.  Whatever  such  persons  think  of  themselves,  or  whatever  others 
think  of  them,  or  however  they  deal  with  them,  God  will  judge  and 
condemn  them. 

"God  will  judge,"  or  "damnabit;"  he  will  "condemn,"  he  will 
damn  them.     It  is  the  final  judgment  of  the  last  day  ^  . 

that  is  intended ;  they  shall  not  be  acquitted,  they  shall 
not  be  absolved, — they  shall  be  eternally  damned.     And  there  is 
included  herein, — 

Ohs.  IX.  Whatever  light  thoughts  men  may  have  of  sin,  of  any 
sin,  the  judgment  of  God  concerning  all  sin,  which  is  according  to 
truth,  must  stand  for  ever. — To  have  slight  thoughts  of  sin,  will 
prove  no  relief  unto  sinners. 

Ohs.  X  Fornication  and  adultery  are  sins  in  their  own  nature 
deserving  eternal  damnation. — If  the  due  wages  of  all  sin  be  death, 
much  more  is  it  so  of  so  great  abominations. 

Ohs.  XI.  Men  living  and  dying  impenitently  in  these  sins  shall 
eternally  perish;  or,  a  habitual  course  in  them  is  utterly  inconsistent 
with  any  spark  of  saving  grace.  See  1  Cor.  vi.  9,  10;  Eph.  v.  5;  Eev. 
XX  i.  8,  xxii.  15. 

And  there  is  an  emphasis  in  the  expression,  "  God  will  judge;'* 
wherein  we  may  see,  (1.)  That  the  especial  aggravation  of  these  sins 
doth  expose  men  unto  a  sore  condemnation  in  a  peculiar  manner, 
1  Cor.  iii.  17,  vi.  16-19.  (2.)  All  occasions  of,  all  temptations  lead- 
ing unto  these  sins,  are  to  be  avoided,  as  we  take  care  of  our  souls. 
(o.)  Although  the  state  of  men  may  be  changed,  and  divine  wrath 
due  to  these  sins  may  be  finally  escaped  by  repentance,  yet  it 
may  be  observed,  that  of  all  sorts  of  sinners,  those  who  are  habitu- 
ally given  up  unto  these  lusts  of  the  flesh,  are  the  most  rarely 
called,  and  brought  to  effectual  repentance.  Yet,  (4.)  Many  of  those 
persons,  by  reuson  of  their  convictions,  received  iu  the  light  of  a 


408  AN  EXPOSITION  OF  THE  [CHAP,  XIIL 

natural  conscience,  do  live  in  a  kind  of  seeming  repentance,  whereby 
they  relieve  themselves  after  some  acts  of  uncleanness,  until  by  the 
power  of  their  lust  they  are  hurried  again  into  them.  But  I  must 
not  here  fuitlier  discourse  these  things. 

Verses  5,  6. 

A(pi7.dpyvpog  6  rp6~og,  ap-/.ovfMsvoi  roT;  Trapcvffiv  al)Tlg*yap  s'/prjxiv,  Oj 
fi'/}  6a  dvu),  oi6'  ov  fj^r^  Oi  ly/.a.TaXii:u,  uiSrs  ^appovvrac,  '/JiJ.ag  Xi^nv,  Kvfiog 
sfJLCi  j3brj6lc,  xu/  ov  <poZr,&r,Go,wai  rt  <KOiyi<jii  fioi  cii'dpwTroc,, 

'  A^piT^xpyvpog.  Syr.,  **!??  ^Dt  ^'j^  ^\i  "let  not  [yoiir  mind]  be  loving- of  silver;" 
"love  nntsilvtr,"  accortline;'  to  the  original  siguifieution  of  the  worJ;  but  its  u>^e  is 
of  larger  extent,  "  sine  avaritiu,  alieni  ab  avaritiu ;"  "  not  inclined  unto,  alien  from 
cnvf  tdu^ncss." ' 

'OtjOoVoj.  Syr.,  T-^'^"!,  "j'our  mind;"  as  tooVo?  doth  sometimes  signify  "inge- 
nium,  aniinum,  mentem,  indolem,"  the  mind  with  its  bent  and  inclination.  Other 
interpreters  render  it  by  "  mores,"  and  supply  "  vestri;"  "your  manners,"  'the 
way  ami  manner  of  your  conversation:'  as  it  is  well  rendered  by  ours,  "your 
conversiition  ;"  though  tliat  be  properly  dyxarpoi^yi,  which  we  render  "conversation," 
ver-e  7;  but  we  have  no  other  word  wherehy  to  express  the  force  of  the  Latin 
"  mores."  TeoVoj  is  men's  "  moral  conversation,"  or  their  conversation  in  morals. 
So  we  read  y,pwrog  rpoTrog,  "  honest  manners,"  an  honest  conversation  ;  and 
fik7\Tia'rog  rpoTTog,  "excellent  manners;"  and  rpoirog  'hUa.iog,  "  a  just,  righteous 
conversation;"  and  rpoTro;  oatog,  "  holy  manners;"  and  on  the  contrary,  'n-tx.poi  rp6- 
"TTo;, "  bitter,  froward  manners." 

Ver.  5,  6. — \_Let  your'\  conversation  \he\  without  [/ree 
frorri]  covetousness ;  [and  be\  content  with  \j)resent 
tJmigs]  such  things  as  ye  have :  for  he  hath  said,  I 
will  never  leave  thee,  nor  forsake  thee.  So  that  we 
may  boldly  say.  The  Lord  [zs]  my  helper,  and  I  will 
not  fear  what  man  can  do  unto  me. 

From  f)articular  duties,  the  apostle  proceeds  unto  that  which  is 
more  general,  which  relates  unto  our  whole  course  of  walking  before 
God.  And  the  vice  prohibited  is  frequently  joined  with  that  fore- 
going, fornication  and  covetousness,  Eph.  v.  3,  5;  Col.  iii.  5;  1  Thess. 
iv.  6:  not  that  they  have  any  especial  affinity  one  with  the  other, 
but  that  they  are  both  of  them  such  as  corrupt  the  whole  Christian 
profession. 

There  is  in  the  words,  1.  A  duty  prescribed:  2.  An  enforcement 
of  it  from  its  reason  and  cause:  3.  An  inference  from  that  reason, 
in  an  application  of  it  unto  all  cases  wherein  the  duty  is  required ; 
the  two  latter  consisting  in  two  divine  testimonies,  one  concerning 

*  Exposition. — '  A(fi>.a.pyvpoi vupovatv.   This  construction  is  so  remarkable, 

that  it  identities,  it  has  bien  thought,  this  epistle  as  a  production  of  Paul.  One 
noniinative  absolute  in  the  singular  expands  into  a  nominative  absohite  in  the 
plural,  and  the  only  construction  parallel  to  this  is  to  be  found  in  another  epistle 
of  Paul,  Horn.  xii.  9.— Ed. 


VER.  5,  C]  EPISTLE  TO  THE  HEBREWS.  409 

the  promises  of  God,  the  other  concerning  the  experience  of  he- 
lievers. 

1.  The  duty  is  enjoined,  (1.)  Negatively,  "  Let  your  conversatioa 
be  without  covetousness;"  (2.)  Positively,  "Be  content  with  such 
things  as  ye  have."  Covetoiisness  and  contentment  are  absolutely 
opposite,  and  inconsistent  in  the  same  mind. 

(1.)  As  unto  the  manner  of  expression  in  the  negative  precept,  it 
is  in  the  original  doubly  defective,  "  Conversation  without  covetous- 
ness;"  which  we  well  supply  with  ".your,"  and  "let  it  be;"  Avliich  is 
the  intention  of  the  words.  And  we  must  inquire,  [].]  What  is  our 
"  conversation."     [2.]  How  it  ought  to  be  "without  covetousness." 

[1.]  The  word  here  used  may  be  taken  in  a  threefold  sense;  \st. 
For  the  mind,  or  the  frame  and  inclination  of  it  in  its 
acting  about  the  things  of  this  life.     So  it  is  rendered  '' 

by  the  Syriac,  *'  Let  your  mind."  And  respect  must  be  had  here- 
unto, because  the  evil  prohibited  is  a  vice  of  (he  mind,  and  the  op- 
posite grace  a  virtue  of  the  mind.  2dli/.  For  accustomed  practice; 
'  Live,  act,  trade,  do  all  things  without  covetousness.'  odly.  For  the 
way,  and  manner,  and  course  we  use  and  take  in  the  getting  of  a 
livelihood,  or  food  and  raiment.  And  all  these  significations  of  the 
word  are  consistent,  nor  can  any  of  them  be  excluded  from  the  sense 
of  the  place.  We  render  it  by  "  conversation,"  which  is  compre- 
hensive of  them  all.  But  it  is  in  this  place  alone  thus  used.  The 
word  which  in  all  otlier  places  we  render  "  conversation,"  is  a.va.~ 
6rpo(pfj,  Gal.  i.  13;  Eph.  iv.  22;  1  Tim,  iv.  12;  James  iii.  13,  etc.:  but 
the  same  is  plainly  here  intended,  though  the  word  yields  somewhat 
a,  larger  sense  than  the  other. 

Wherefore,  our  "  conversation"  here  includes  both  the  frame 
of  our  minds  and  the  manner  of  our  acting,  as  unto  the  morality 
of  it,  in  all  that  we  do  about  the  things  appertaining  unto  this  life. 
And  because  of  this  restraint  of*it  unto  our  actings  about  tiie  things 
of  this  life,  the  apostle  useth  this  word  rp6-vog,  "  mos"  or  "  mores," 
and  not  acaoT^oa^,  which  expresseth  our  "universal walk  before  God," 
in  all  holy  obedience,  Phil  i.  27,  iii.  20;^  James  iii.  13;  1  Pet.  i.  15; 
2  Pet.  iii.  11. 

[2.]  The  ordering  of  our  conversation  aright  in  this  matter  is  of 
great  importance  in  our  Christian  profession.  And  for 
the  direction  of  it  the  apostle  gives  this  rule,  that  it  be  '  "^ 
"  witliout  covetousness."  The  word  is  only  once  more  used  in  the 
Kew  Testament,  1  Tim.  iii.  3,  "Not  covetous;"  as  that  which  it 
denies  is  twice,  Luke  xvi.  14,  2  Tim.  iii.  2;  in  both  which  places  we 
render  it  "  covetous."  ^iXapjvpia,  the  substantive,  we  render  ac- 
cording to  its  original  signification,  "  the  love  of  money,"  1  Tim. 

'  In  tlieie  two  passages,  voT^mi/iffSi  and  TrohkivfM/,  are  the  words  employed. — Ed, 


410  AN  EXPOSITION  OF  THE  [CEAP.  XIIT. 

vi.  10.  The  word  used  constantly  in  the  New  Testament  for  "co- 
vetousness"  is  •^Xsnvi^la,  Mark  vii.  22 ;  Rom.  i.  29 ;  2  Cor.  ix.  5 ;  Eph. 
V.  8;  Col.  iii.  5;  1  Tiiess.  ii.  5.  But  whereas  (as  the  wise  man  tells 
us)  "  money  answereth  all  things,"  Eccles.  x.  19,  and  is  therefore 
the  peculiar  object  of  covetous  desires,  "  covetousness"  and  "  the 
love  of  money"  are  the  same.  Wherefore  the  word  here,  being 
"  without  the  love  of  money,"  is  well  rendered  by  "  without,"  or 
"alien  from  covetousness." 

Covetousness  is  an  inordinate  desire,  with  a  suitable  endeavour, 
after  the  enjoyment  of  more  riches  than  we  have,  or  than  God  is 
pleased  to  give  unto  us;  proceeding  from  an  undue  valuation  of  them, 
or  love  unto  them.     So  it  is  described  by  our  apostle,  1  Tim.  vi.  9,  10. 

A  vice  this  is  which,  by  its  effects,  manifests  itself  always  to  be 
contrary  to  the  light  of  nature,  as  debasing  the  minds  of  men. 
making  them  useless,  and  exposing  them  to  all  manner  of  vile 
practices.  Hence  it  was  always  stigmatized  by  sober  heathens,  as 
one  of  the  vilest  affections  of  the  minds  of  men.  And  there  is 
nothing  which  the  Scripture  doth  more  severely  condemn,  nor 
denounce  more  inevitable  punishment  unto.  Two  places  in  our 
apostle  may  suffice  to  confirm  it.  In  the  one  he  tells  us,  that 
"  covetousness  is  idolatry,"  Col.  iii.  o ; — that  is,  such  an  abominable 
sin,  as  there  is  no  name  fit  to  be  given  unto  it  but  that  which  inti- 
mates a  rejection  of  God  himself;  or,  it  may  be,  respect  is  also  had 
xmto  the  minds  of  covetous  persons,  who  even  adore  their  money, 
and  put  their  trust  in  it  in  the  stead  of  God.  "  The  rich  man's 
riches  are  his  strong  tower."  The  other  is  1  Tim.  vi.  9,  10,  where 
he  affirms  that  it  gives  men  present  perplexing  anxieties  of  mind, 
and  plungeth  them  into  eternal  perdition. 

But  hereof  there  are  many  degrees.  Where  it  is  predominant, 
the  Scripture  doth  absolutely  exclude  those  in  whom  it  is  from  life 
and  salvation,  amongst  the  most  profligate  of  sinners.  But  there 
may  be,  and  are,  lesser  degrees  of  inordinate  desires  after  earthly 
things,  which  partake  of  the  nature  of  this  vice,  that  may  abide  in 
believers  themselves,  and  are  a  subject  of  mortification  all  their 
days.  And  these  inclinations,  according  to  their  degree,  are  obstruc- 
tive of  duties,  and  means  of  exposing  men  unto  various  temptations 
at  all  times,  especially  in  those  of  persecution.  And  the  apostle  seems 
to  have  respect  here  unto  such  a  season.  For  when  men  are  spoiled 
of  some  of  their  goods,  and  in  danger  of  losing  all,  it  is  apt  to  stir 
up  in  them  earnest  and  inordinate  desires  after  somewhat  more 
than  they  have,  and  not  to  be  contented  with  what  is  present; 
which  the  apostle  here  declares  to  be  covetousness.  This  he  would 
have  us  free  from  at  all  times,  especially  in  the  times  of  persecu- 
tion; which  that  he  hath  respect  unto,  the  sixth  verse  doth  plainly 
declare.     And  we  may  hereon  observe  sundry  things;  as, — 

Obs.  I.  All  covetousness  is  inconsistent  with  a  Christian  conver- 


VER.  5,  6.]  EPISTLE  TO  THE  HEBREWS.  411 

sation,  according  to  the  gospel. — It  is  to  be  alien  in  all  things  from 
covetousness.  Neither  is  there  any  thing  at  this  day  that  doth 
more  stain  the  glory  of  our  Christian  profession.  For  in  the  pro- 
fligate lives  of  debauched  persons,  their  blasphemies,  adulteries, 
drunkenness,  and  the  like,  religion  is  not  concerned.  They  openly 
avow  themselves  to  have  no  interest  in  it;  neither  hath  that  any 
in  them.  But  whereas  covetous  men,  from  the  predominancy  of 
that  one  lust,  do  ofttimes  keep  themselves  from  open  sins  of  the 
flesh,  and  witlial  make  a  profession  of  religion,  having  *'  a  foi'm  of 
godliness,"  this  vice  is  a  high  reproach  to  their  profession. 

Obs.  II.  Covetousness  in  any  degree  is  highly  dangerous  in  a 
time  of  persecution,  or  suffering  for  the  gospel. — It  is  with  respect 
unto  such  a  season  that  we  are  here  warned  against  it.  For  there 
is  no  sin  which  so  intimidates  the  spirit,  and  weakens  all  resolution, 
m  a  time  of  suffering,  as  this  doth.  For  sufferings  generally  in 
the  first  place  fall  on  that  wherein  its  power  and  interest  do  lie, 
namely,  the  riches  and  jDossessions  of  men;  whence  they  are  filled 
with  fears  about  them,  disanimating  them  in  all  their  resolutions. 
And  it  constantly  riseth  up  against  seasonable  duties  at  such  a 
time;  such  as  contribution  unto  the  wants  of  other  sufferers.  It 
is  always  accompanied  with  a  distrust  of  God,  as  we  shall  see  after- 
wards, and  fixeth  the  soul  in  an  over- valuation  of  earthly  things; 
which  is  directly  opposite  unto  the  exercise  of  all  grace  whatever. 
It  fills  the  soul  at  such  a  season  with  anxiety  and  disquietment  of 
mind,  piercing  it  through  with  many  sorrows,  with  equal  hopes  and 
fears,  irregular  contrivances  for  supply,  and  reserves  of  trust  in  what 
men  have,  with  other  evils  innumerable. 

(2.)  In  opposition  hereunto,  we  are  directed  and  enjoined  to  be 
"  content  with  things  that  are  present,"  or  "  such  things  as  we  have." 
* Apx'iu  and  the  passive  are  "  to  suffice,"  "  to  be  sufifi-  , 
cient,  to  be  that  which  is  enough,  Matt.  xxv.  9;  Jolm 
vi.  7.  The  passive  is  used  here,  and  1  Tim.  vi.  8;  to  be  content  or 
satisfied  Vv'ith  what  is  sufficient  in  earthly  thirjgs:  whose  measure 
the  apostle  gives  thei'e  to  consist  in  "  food  and  laiment."  Aurdp- 
neia  is  once  used  to  the  same  purpose;  which  signifies,  not  a  self- 
sujjiciency,  but  a  satisfaction  in  ourselves,  as  to  what  we  have, 
1  Tim.  vi.  6.  So  also  is  aurapxrig,  which  we  render  "  content," 
Phil.  iv.  11;  that  is,  satisfied  in  our  condition. 

This  is  that  which  the  apostle  opposeth  unto  that  covetousness 
which  he  doth  condemn ;  and  they  are  inconsistent  in  the  same 
mind,  in  any  prevalent  degree.  The  assertion  of  the  one  denies 
the  other;  and  so  on  the  contrary.  Wherefore  this  contentment  is 
a  gracious  frame  or  disposition  of  mind,  quiet  and  composed;  with- 
out, [I  ]  Complaining  or  repining  at  God's  providential  disposals  of 
our  outward  concerns;  [-.]  All  envy  at  the  more  prosperous  condi- 
tion of  others;  [3.]  Fears  and  anxious  cares  al)uut  iuiure  supplies; 


412  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

and,  [4.]  Desires  and  designs  of  llose  things  which  a  more  plentiful 
conchtion  than  what  we  are  in  would  supply  us  withal. 

And  this  contentment  is  with  respect  unto  "  such  things  as  we 
have ;"  or  "things  that  are  present,"  as  it  is  in  the  original. 
apov  I .  j^^^^y^  things  j^)?'e.se«i  are  not  here  opposed  unto  things 
that  are  future;  as  though  we  should  be  content  with  them,  and 
not  look  after  the  future  reward:  but  they  are  opposed  unto  things 
which  are  not  present  with  us  in  our  present  state  and  condition, 
though  so  they  might  be;  and  therefore,  as  unto  the  sense,  it  is  ren- 
dered by,  "  such  things  as  ye  have."  Yet  are  not  "  things"  only 
intended,  but  in  general  the  state  and  condition  wherein  we  are,  be 
it  of  poverty,  or  affliction,  or  persecution,  or  of  more  enlargement 
in  earthly  tilings.  So  it  is  declared  by  our  apostle,  Phil.  iv.  11,  "I 
have  learned  b  o7g  ti^ai,  avrcipxrig  ihat,"  "  in  whatever  state  I  am," 
say  we,  "therewith  to  be  content;" — 'in  the  condition  and  cir- 
cumstances whereiu  I  am,  whether  it  be  of  abounding  or  need,'  as 
he  explains  it  in  the  next  verse.  And  it  respects  the  things  that 
are  present  with  us,  such  things  as  we  have;  namely,  for  the  use  of 
this  natural  life.  And  the  measure  of  them,  in  ordinary  cases,  is 
food  and  raiment,  as  the  rule  is  giveij  us,  1  Tim.  vi.  8,  "  Having 
food  and  raiment,  let  us  be  therewith  content:"  not  that  we  are 
allowed  to  be  discontented  if  we  want  them;  but  that  these  are 
such  a  sufficiency  as  are  a  rational  obligation  unto  contentment, — 
a  man  need  seek  no  further.  But  among  other  evils  that  we  may 
undergo  for  the  gospel,  we  maybe  called  unto  "hunger  and  naked- 
ness," Rom.  viii  35 ;  by  which  many  witnesses  of  Christ  have  been 
destroyed.  And  when  we  are  so,  we  are  obliged  to  be  therewithal 
content  also.  For  contentation,  or  satisfaction  of  mind,  in  things 
present,  doth  not  arise  from,  nor  depend  on,  any  measure,  gre;it  or 
small,  of  the  things  themselves  which  we  do  enjoy,  but  on  the  pre- 
sence of  God  with  us,  and  the  reward  that  is  therein,  as  the  ntxt 
words  declare. 

And  it  may  not  be  impertinent  to  observe  some  few  things  for 
the  declaration  of  the  virtue  of  it;  as, — 

[1.]  Contentment  with  what  we  have  is  not  exclusive  of  honest 
industry,  to  make  an  addition  unto  it,  and  so  enlarge  the  provision 
of  earthly  tilings  for  ourselves  and  our  families.  Honest  industry, 
even  unto  this  end,  is  the  command  of  God,  who  hath  given  us  six 
da}  s  in  seven  for  the  exercise  of  it.     Wherefore, — 

[2.J  It  doth  not  consist  in  a  slothful  neglect  of  the  occasions  of 
this  life;  nor  in  a  pretended  apathy  or  regardlessness  of  them;  nor 
in  the  relinquishment  of  an  industrious  course  of  life,  to  betake  our- 
selves unto  monastic  idleness,  under  a  pretence  of  contempt  of  the 
world;   but, — 

lo.l  It  is  a  aracious  disposition  of  mind,  arising  solely  fror 


VER.  5,  6.1  EPISTLE  TO  THE  HEBREWS.  413 

trust  in  antl  sati.sf;iction  with  God  alone,  against  all  other  things 
whatever  that  may  appear  to  he  evil,  as  the  next  words  declare. 

[4.]  It  is  utterly  exclusive,  \st.  Of  covetousness,  or  an  inordinate 
inclination  of  mind  and  desire  after  an  increase  of  our  present  en- 
joyments, with  all  the  ways  and  means  w^hereby  they  usually  act 
themselves;  2dly.  Of  all  anxious  care,  distrust  of  things  future,  or 
complaints  of  tilings  present;  Mly.  Oi  i\\dX  foolish  elation  of  mind, 
and  contempt  of  others,  which  riches  give  unto  men  of  weak  minds; 
for  contentment  is  a  grace  in  the  rich  as  well  as  in  the  poor. 

[5.]  It  is  opposed  in  this  place  unto,  and  is  a  remedy  of,  a  douhle 
evil:  Ls^.  Of  distress  and  distrust  under  an  apprehension  of  want; 
2dlif.  Of  despondency  under  oppression,  persecution,  and  suffeiing 
the  things  that  men  can  do  unto  us,  or  bring  upon  us.  And  both 
these  evils  arise  from  covetousness,  or  an  inordinate  desire  after  and 
valuation  of  earthly  things. 

2.  Having  prescribed  the  duty,  the  apostle  adds  an  enforcement 
of  its  practice,  from  the  cause  which  renders  it  just  and  reasonable: 
"  For  he  hath  said,"  etc.  This  is  from  something  that  was  said  or 
spoken  to  this  purpose:  concerning  which  he  proposeth,  (1.)  Who 
spake  it;  (2.)  What  he  spake;  wherein  is  included  the  considera- 
tion of  him  to  whom  he  spake  it,  and  when,  and  with  reference 
unto  what  occasion. 

(1.)  "  He  hath  said."  That  this  is  causal,  as  unto  the  duty  pro- 
posed, is  declared  in  the  conjunction  "for:"  'Do  so, 
"  for  he  hath  said." '  He  nameth  not  the  person  thivt 
spnke;  but  by  the  way  of  eminency  calleth  him  "  He."  N^^  '^^^, — 
"Thou  art  He,"  Ps.  cii.  28;  which  the  apostje  renders  2y  au-hg  J, 
Heb.  i.  12.  "Thou  art  He,"  is  a  name  of  God; — He  who  alone 
hath  all  being  and  existence  in  himself;  He  who  with  us,  as  in 
himself,  is  "all,  and  in  all."  A-urhg  'i(pa  was  an  ascription  of  honour 
to  a  man :  but  this  airlg  tlprixiv  is  infinitely  above  it.  And  hereby 
the  apostle  refers  us  to  the  greatness  and  power  of  God.  '  He  who 
is  over  all,  the  supreme  disposer  of  all  things  in  heaven  and  earth, 
in  whose  hand  and  power  are  all  the  concerns  of  men,  who  can  do 
whatever  he  pleaseth.  He  hath  said  it.'     For, — 

Ohs.  III.  AH  the  efficacy,  power,  and  comfort  of  divine  promises, 
arise  from,  and  are  resolved  into,  the  excellencies  of  the  divine 
nature.  He  hath  said  it  who  is  truth,  and  cannot  deceive:  He  who 
is  almighty,  etc. 

(2.)  What  he  hath  said  unto  this  purpose  :  "  I  will  never  leave 
tViee,  nor  forsake  thee."  It  is  observed  by  all,  that  ^.  .  ^. 
there  is  a  vehement  negation  in  the  last  clause,  by  a^Z,  oil'  oh 
a  multiplication  of  the  negative  particles,  oib\  ou,  [xn,  as  <"':?  "^^  iyK^Tx- 
two  of  them  are  used  in  the  former.  And  the  design 
he-reof  is,  to  obviate  all  objections  which  fear  and  unbelief  may  riJise 


414  AN  EXPOSITION  OF  THE  [CHAP.  XIH. 

against  the  assurance  given,  from  such  circumstances  as  men  may 
fall  into:  'Be  they  what  they  will,  I  will  not  at  any  time,  on  any 
occasion,  for  any  cause,  leave  thee,  nor  forsake  thee/  In  these  nega- 
tive expressions  positive  blessings  are  contained,  and  those  distinct 
also,  as  the  expressions  are.  By  the  first,  the  continuance  of  God's 
presence  is  intended;  by  the  other,  the  continuance  of  his  helj:), 
which  the  apostle  takes  notice  of  in  the  next  verse  :  '"  I  will  not 
leave  thee;" — whatever  be  thy  state  and  condition,  I  will  never  with- 
draw my  presence  from  thee:  "  I  will  never  forsake  thee,"  or  suffer 
thee  to  be  helpless  in  any  trouble;  my  aid  and  help  shall  be  con- 
tinued with  thee.'  Only  these  things  are  expressed  negatively, 
directly,  and  immediately,  to  obviate  the  fears  which  in  difficult 
trials  believers  are  apt  to  be  exercised  withal;  and  they  are  the 
principal  way  of  the  secret  working  of  unbelief.  Wherefore,  the 
veheuieucy  of  the  expression,  by  the  multiplication  of  the  nega- 
tive particles,  is  an  effect  of  divine  condescension,  to  give  the  utmost 
security  unto  the  ftiith  of  believers  in  all  their  trials.  That  God 
doth  design  in  general  so  to  do,  our  apostle  declares  at  large,  chap, 
vi.  17,  18,  whereon  see  the  exposition. 

Ohs.  IV.  Divine  presence  and  divine  assistance,  which  are  insepa- 
rable, are  the  spring  and  cause  of  suitable  and  sufficient  relief  and 
supplies  unto  believers  in  every  condition. 

Ohs.  V.  Especially,  the  due  consideration  of  them  is  abundantly 
sufficient  to  rebuke  all  covetous  inclinations  and  desires,  which  with- 
out it  will  be  prevalent  in  us  in  a  time  of  straits  and  trials. 

Whereas  these  words  contain  a  promise  made  of  old  unto  some 
or  other,  we  must  inquire  into  the  circumstances  of  it,  as  unto  whom 
it  was  made,  and  when,  and  on  what  occasion. 

There  is  a  promise  to  this  purpose,  yea  in  these  very  words,  given 
unto  Solomon  by  David,  in  the  name  of  God :  "  The  LoRD  God, 
even  my  God,  will  be  with  thee;  he  will  not  fail  thee,  nor  forsake 
thee,"  1  Chron.  xxviii.  20.  And  it  is  found  frequently  repeated 
unto  the  church,  as  unto  the  substance  of  it.  See  Isa.  xli.  10-13. 
But  it  is  generally  granted  that  it  is  the  promise  which  God  made 
unto  Joshua  when  he  gave  him  in  charge  the  great  work  of  destroy- 
ing the  enemies  of  the  church  in  the  laud  of  Canaan.  So  are  the 
words  of  God  unto  him  expressly,  Josh.  i.  5,  "  I  will  not  fail  thee, 
nor  forsake  thee."  The  words,  indeed,  were  used  by  Moses  unto 
Joshua  before,  Deut.  xxxi.  6,  8;  where  the  translation  of  the  LXX. 
is  much  the  same  with  the  words  used  by  the  apostle  in  this  place: 
but  whereas  the  apostle  refers  the  words  spoken  immediately  to  the 
speaking  of  God  himself,  "  For  he  hath  said,"  they  are  taken  from 
that  place  in  the  Bouk  of  Joshua,  where  God  speaks  directly  unto 
liim ;  and  not.  from  that  in  Deuteronomy,  which  are  the  words  of 
Moses. 


VEPv.  6, 6.]  EPISTLE  TO  THE  HEBllEWS.  415 

Now  this  promise  was  personal,  and  given  unto  Joshua  on  the 
account  of  that  great  and  difficult  undertaking  which  he  was  called 
unto,  in  the  conquest  of  Canaan.  It  is  not  therefore  easily  to  be  un- 
derstood how  an  application  may  be  made  of  it  imto  every  individual 
believer,  in  all  their  straits  and  trials.  To  clear  this  difficulty,  we 
may  observe, — 

[1.]  That  the  dangers  and  difficulties  which  every  believer  has  to 
undergo  in  his  spiritual  warfare,  especially  in  times  of  trial  and 
persecution,  are  no  less  than  those  that  Joshua  conflicted  withal  in 
his  wars,  nor  do  stand  in  less  need  of  the  especial  presence  and 
assistance  of  God  to  overcome  them  than  his  did.  And  therefore, 
in  using  these  words  unto  Josliua,  God  did  but  expressly  declare, 
for  his  encouragement,  how  he  will  deal  with  all  believers,  in  every 
state  and  condition  that  he  calls  them  unto. 

[2.]  The  faith  of  all  believers  stands  in  need  of  the  same  support- 
ment,  the  same  encouragement  with  that  of  Joshua,  and  is  resolved 
into  the  same  principles  with  his,  namely,  the  presence  and  assist- 
ance of  God.     Wherefore, — 

[3.]  All  the  promises  made  unto  the  church,  and  every  particular 
member  of  it,  for  the  use  of  the  church,  are  made  equally  unto  the 
whole  church,  and  every  member  of  it,  in  every  age,  according  as 
the  grace  and  mercy  of  them  is  suited  unto  their  state  and  condition. 
There  was  in  many  of  the  promises  of  old  something  of  especial 
privilege  (as  in  that  of  a  kingdom  to  David)  and  somewhat  that  re- 
spected circumstances,  and  the  state  of  the  people  in  the  land  of 
Canaan,  wherein  we  are  only  analogically  concerned;  but  as  unto 
the  grace,  love,  and  mercy  of  God  in  them  all,  with  their  accommo- 
dation unto  all  our  cases  and  necessities,  they  belong  unto  all 
believers,  no  less  than  they  did  unto  them  unto  whom  they  were 
first  given  and  made.     Hence, — 

[4.  j  Faith  sets  every  believer  in  the  room  or  place  of  him  or  them 
unto  whom  the  promises  were  originally  made ;  and  as  they  are  re- 
corded in  the  Scripture,  wherein  God  continues  to  speak  unto  the 
church,  they  are  spoken  directly  unto  every  one  of  them.  So  the 
apostle  here  declares  it:  *  "He  hath  said,"  that  is,  unto  you,  and 
every  one  of  you  unto  whom  I  speak,  "I  will  never  lejtve  thee;"' 
which  is  the  ground  of  the  inference  which  he  makes  in  the  next 
verse.     Yea, — 

[5.]  Whereas  those  promises  which  contained  especial  privileges, 
(as  those  made  to  Abraham  and  David),  and  those  which  respected 
the  interest  of  the  people  in  the  land  of  Canaan,  did  proceed  from, 
and  were  enlivened  by,  the  love  and  grace  of  God  in  the  covenant 
made  with  the  church,  or  all  believers,  ever}'  one  of  them  may 
apply  unto  themselves  the  same  love  and  grace,  to  be  acted  suitably 
unto  their  condition,  by  mixing  those  promises  with  faith.     For  if 

VOL.    XVI.  — 27 


416  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

"  whatsoever  things  were  written  aforetime,  were  written  for  our 
learning,  that  we  through  patience  and  comfort  of  the  Scripture 
might  have  hope,"  as  Rom.  xv.  4,  much  more  are  the  promises 
recorded  therein  for  our  use  and  benefit. 

There  hath  not  heen  in  our  days  a  more  desperate  attempt 
against  the  life  of  religion,  and  the  whole  covenant-relation  be- 
tween God  and  the  church,  than  that  whereby  the  aj'plication  of 
the  promises  recorded  in  the  Scripture  unto  the  present  state, 
condition,  and  wants  of  believers,  hath  been  opposed  and  ridiculed. 
But  faith  will  triumph  over  such  foolish  and  impious  assaults. 

In  brief,  all  the  promises  recorded  in  the  Scripture,  being  no- 
thing but  ways  and  means  of  the  exhibition  of  the  grace  of  the 
covenant,  which  is  made  with  the  whole  church,  with  all  believers, 
and  the  accommodation  of  it  unto  their  state,  condition,  and  occa- 
sions; being  all  in  the  ratification  of  the  covenant  made  "yea  and 
amen  in  Christ  Jesus,  unto  the  glory  of  God  by  us;"  they  do  equally 
bt'long  unto  all  believers,  and  what  God  says  in  any  of  them,  he 
says  it  unto  every  one  that  doth  truly  believe. 

Herein,  then,  lieth  the  force  of  the  apostle's  argument:  That  if 
God  hath  said  un'io  every  one  of  us,  what  he  said  unto  Joshua,  that 
he  will  never  leave  us  as  to  his  presence,  nor  forsake  us  as  to  his 
assistance,  we  have  sufficient  ground  to  cast  away  all  inordinate 
desires  of  earthly  things,  all  fears  of  want,  and  other  pressures,  to 
rest  quiet  and  contented  with  his  undertaking  for  us. 

3.  This  inference,  from  this  pronaise  given  unto  us,  the  apostle 
declares  in  the  next  verse,  confirming  it  with  the  experience  of 
David;  which  was  not  peculiar  unto  him,  but  is  commoa  to  all 
believers. 

Ver.  8. — "  So  that  we  may  boldly  say.  The  Lord  is  my  helper, 
and  I  will  not  fear  what  man  shall  do  unto  me." 

We  may  every  one  of  us  say  as  David  did  in  the  like  case;  for 
he  so  spake  in  confidence  of  the  same  promise  of  the  presence  and 
assistance  of  God,  which  is  given  also  unto  us.  The  words  are 
taken  from  Ps.  cxviii.  6,  "  The  LoRD  is  on  my  side,  (for  me,  my 
helper;)  I  will  not  fear  what  man  can  do  unto  me."  To  the  same 
purpose  the  psalmist  speaks,  Ps.  Ivi.  3,  4,  11 ;  only  for  "  man," 
verse  4,  he  useth  the  word  "fiesli," — "wdiat  fle.-^h  can  do  uuto  me;" 
with  a  great  contempt  of  all  the  power  of  his  adversaiies. 

Heconfirms  his  argument  by  a  divine  testimony;  wherein  we  may 
consider  buth  the  manner  of  its  introduction,  and  the  testimony  itself. 

(1.)  The  former  is  in  these  words,  "  So  that  we  may  boldly  say ;" 
or,  "  So  as  that  we  are  bold  to  say;"  or,  "We  do  boldly  say,"  or  have 
ri<yht  so  to  do:  the  verb  being  of  the  infinitive  mood,  may  be  limited 
either  of  these  ways. 


VER.  5,  C]  EPISTLE  TO  THE  HEBREWS.  417 

"So  tliat,"  or  "so  as  that;" — a  note  of  inference,  or  collection 
of  one  thing  out  of  another.     '  By  wliat  is  said  to  us, 
we   are    enabled  and  justified   thus  to  say  ourselves.' 

"Boldly;" — 'We  being  bold,  using  confidence,  may  say.'     This 
the  apostle  ascribes  to  us  herein,  [1.]  Because  it  is  evi- 
dent that  David,  in  uttering  those  words,  did    use  a     ,  ^*?f"""™* 
more  than  ordinary  boldness  and  confidence  in  God. 
For  he  spake  them  first  in  a  time  of  great  distress,  "  when  the  Plii- 
listines  took  him  in  Gath,"  and  his  enemies  were  continually  ready 
to  "swallow  him  up,"  Ps.  Ivi.  1,  2.     In  the  midst  of  this  distress,  with 
great  confidence  he  expresseth  his  trust  in  God,  and  says,  "  I  will 
not  fear  what  flesh  can  do  unto  me,"    Ps,  Ivi.  4     And  in  the  same 
state  he  was,  Ps.  cxviii.  6-10.     The  like  confidence  in  the  like  con- 
dition is  required  of  us.     [2.]  Because  an  act  of  high  trust  and  con- 
fidence in  God  is  required  unto  the  profession  here  ex^^ressed.    The 
word  signifies  the  frame  of  mind  that  is  in  valiant  men  when  they 
are    preparing   with   shouts    to   engage    against    their    adversaries. 
[3.]  To  intimate  our  duty  on  this  occasion;  which  is,  to  cast  out  all 
fears,  every  thing  that  may  intimidate  our  spirits,  or  disquiet  our 
minds,  or  hinder  us  from  making  a  cheerful  profession  of  our  confi- 
dence in  God.     For  that  is  required  of  us.     We  are 
to  "say"  what  we  believe,  to  profess  it;  yea,  to  glory 
and  make  our  boast  in  God,  against  all  opposition.     Wherefore, — 

Obs.  VI.  The  cheerful  profession  of  confidence  in  God,  against  all 
opposition,  and  in  the  midst  of  all  distresses,  is  that  which  believers 
have  a  warrant  for  in  the  promises  that  are  made  unto  them. 

Obs.  VII.  As  the  use  of  this  confidence  is  our  duty,  so  it  is  a 
duty  highly  honourable  unto  the  profession  of  the  gospel.  "  Dege- 
neres  aninios  timer  arguit." 

In  the  application  of  this  testimony,  as  taken  from  Ps.  Ivi.  4,  the 
apostle  supposeth  that  David  spake  these  words  not  merely  in  his 
own  person,  and  with  respect  unto  his  own  case,  or  the  especial  pro- 
mises he  had  about  it,  but  in  the  person  of  the  whole  cliurch,  or  on 
the  general  right  of  all  true  believers.  For  it  is  the  word  of  God, 
or  the  promises  therein  contained,  which  are  common  to  all  be- 
lievers, which' was  the  ground  of  what  he  said  or  professed.  So  the 
words  in  the  beginning  of  the  verse  do  testify,  "  In  God  I  will 
praise  his  word."  He  would  give  unto  him  the  glory  of  his  tjutii 
and  power,  by  believing.     Wherefore, — 

Obs.  VIII.  Believers  having  the  same  grounds  of  it  that  he  had, 
may  use  the  same  confidence  that  he  did. — For  outward  circum- 
stances alter  not  the  state  of  things  as  unto  faith  or  dut3\  We  may 
use  the  same  confidence  with  him,  though  our  case  be  not  the  same 
with  his.     And, — 

The  apostle,  in  the  application  of  this  testimony,  extends  the  case 


4l8  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

which  he  at  first  applies  his  exhortation  unto.  For  at  first  he  speaks 
only  with  respect  uuto  want  and  poverty;  but  liere  he  compriseth  in 
it  pe'rsecution  and  oppression,  which  usually  are  the  causes  of  dis- 
tressing want  and  poverty. 

(2.)  These  things  being  premised,  we  may  proceed  to  inquire 
what  is  in  the  testimony  itself  produced,  unto  the  end  of  the 
ajoostle's  exhortation.     And  we  may  consider, — 

[1.]  That  tiiere  is  an  opposition,  a  conflict,  a  contest,  between 
distinct  parties,  supposed  in  the  words.  And  the  persons  concerned 
immediately  herein,  are  helievers  on  the  one  hand,  and  man  on  the 
other;  whereon  a  third  person,  namely,  God  himself ,  interposeth, 
and  becometh  a  party  in  the  contest.     For, — 

[2.]  God  IS  herein  on  the  side  of  the  church.  "  The  Lord  is  my 
helper;"  *  a  helper  unto  me.'  Respect  seems  to  be  liad  in  this  ex- 
pression unto  Ps.  cxviii.  6,  7;  though  the  words  also  of  Ps.  Ivi.  are 
intended.  And  there  are  two  ways  whereby  the  psalmist  asserts 
this  matter:  \st.  V  ^T'^,  verse  6,  '"  The  Lord  is  unto  me,  for  me, 
on  my  side,"  (as  we  render  it,)  in  this  contest.'  Idly.  ''Iti'^  V  ^T'\, 
verse  7,  say  we,  "The  Lord  taketh  my  part  with  them  that  help  me;" 
'  the  Lord  is  for  me  among  the  helpers.'  Both  these  the  apostle 
co"mpriseth  in  this  one,  s,ao/  l3oy}66g,  "  he  is  my  helper."  Wherein  the 
help  of  God  in  this  case  consists,  we  sliall  show  immediately.  In 
the  meantime,  it  is  certain  that  believers  do  stand  in  need  of  help 
in  that  contest  which  they  have  with  the  world.  Of  themselves 
they  are  not  able  to  go  through  it  with  success.  Yet  have  we  no 
reason  to  fear  an  engagement  in  what  is  above  our  strength  or 
ability,  when  we  have  such  a  reserve  of  aid  and  assistance ;  but  in 
whatever  befalls  us,  "  we  may  say  boldly,  We  will  not  fear."  For 
if  God  be  on  our  side,  "  if  God  be  for  us,  who  shall  be  against  us?" 
Let  who  so  will  be  so,  it  is  all  one,  the  victory  is  secured  on  our 
side. 

[3.]  There  is  a  double  opposition  in  the  words,  giving  an  emphasis 
uuto  the  sense  of  the  whole:    ^st  Between  God  and 

<  -rointrti  ^^^^-^  " The  LoRD  is  on  my  side;  I  will  not  fear  what 
mati  can  do."  And  this  "  man"  he  calls  "  flesh,"  Ps. 
ivi.,  "  what  Jlesh  can  do."  'S.dli/.  Between  what  God  will  do,  "  He 
will  help;"  and  what  men  can  do,  expressed  in  the  psalm  by  an 
interrogation  in  way  of  ^contempt,  "What  can  flesh  do  to  me?" 
that  is,  '  whilst  God  is  my  helper.' 

[■t.]  This  help  of  God,  which  believers  are  assured  of  in  their 
trials,  and  under  their  persecutions,  is  twofold.  1st.  Internal,  by 
supplies  of  grace,  spiritual  strength,  and  consolation,  enabling  tliem 
with  a  victoiious  frame  of  mind  to  q-o  throuQ^h  all  the  difficulties 
and  dangers  of  their  conflict  with  a  certain  success;  2dli/.  External, 
in  actual  deliverance,  by  the  destruction  of  their  adversaries:  both 


VER.  7.]  EPISTLE  TO  THE  HEBREWS.  419 

"Which  are  frequently  exemplified  ia  the  Scrij^ture,  and  preseni; 
experience. 

[5.]  There  is  a  double  contempt  cast  on  the  adversaries  of  the 
church:  1st.  From  their  state:  they  are  but  "  man," — "what  man 
can  do;"  which  he  calls  "  flesh"  in  the  psalm, — a  poor,  contemptible, 
dying  worm,  compared  with  the  eternal,  infinitely  powerful  God. 
2dli/  From  his 2Jowe7\-  "  What  can  he  do?"  whatever  his  will  and 
bis  desires  may  be,  in  his  power  he  is  weak  and  impotent.  And 
that  which  we  are  taught  from  hence  is, — 

Ohs.  IX.  That  all  believers,  in  their  sufferings,  and  under  their 
persecutions,  have  a  refreshing,  supporting  interest  in  divine  aid  and 
assistance. — For  the  promises  hereof  are  made  unto  them  all  equally 
in  their  suffering  state,  even  as  they  were  unto  the  prophets  and 
apostles  of  old.     And, — 

Obs.  X.  It  is  their  duty  to  express  with  confidence  and  boldness 
at  all  times  their  assurance  of  the  divine  assistance  declared  in  the 
promises,  to  their  own  encouragement,  the  edification  of  the  church, 
and  the  terror  of  their  adversaries,  Phil.  i.  28. 

Ohs.  XI.  Faith  duly  fixed  on  the  power  of  God  as  engaged  for  the 
assistance  of  believers  in  their  sufferings,  will  give  them  a  contempt 
of  all  that  men  can  do  unto  them. 

Obs.  XII.  The  most  effectual  means  to  encourage  our  souls  in  all 
our  sufferings,  is  to  compare  the  power  of  God  who  will  assist  us, 
with  that  of  man  who  doth  oppress  us.— So  is  it  prescribed  by  our 
blessed  Saviour,  Matt.  x.  28. 

Obs.  XIII.  That  which  in  our  sufferings  delivereth  us  from  the  fear 
of  men,  takes  out  all  that  is  evil  in  them,  and  secures  our  success. 

Verse  7. 
From  a  prescription  of  the  foregoing  duties  of  morality,  and  obe- 
dience in  them,  the  apostle  proceeds  uuto  those  which  concern  faith 
and  worship,  laying  the  foundation  of  them  in  that  respect  which  is 
due  unto  them  that  declare  unto  us  the  word  of  truth,  for  their 
work's  sake,  and  on  the  account  of  the  example  which  they  give 
unto  us. 

Ver.   7. — Mi/>j/zoveU£7"«    Tuv   ^ynv^evitjv   l/nZv,    c'lring   i\ah.r,<^a,y    vaTv  rhv 

'YLyov^ivuv.  Vulg.,  "  prsepositorum."  Rhem.,  "  your  prelates ;"  but  yet  they 
interpret  the  words  o\  saints  departed,  with  such  a  usual  inconsistency  as  preju- 
dice and  interest  produce.  Syr.,  "your  leaders;"  "ductorum,"  "  ducuin."  We, 
»'  them  that  have  the  rule  over  you;"  as  indeed  the  word  is  sometimes  used  to  ex- 
press rule;  but  it  is  Tiot  proper  unio  this  place,  wherein  the  apostle  speaks  of 
them  who  are  departed  this  life  ;  and  so,  whatever  they  had,  they  have  not  still 
the  rule  over  us. 


420  AN  EXPOSITION  OF  THE  [CHAP.  XI 11. 

"  ' Avot&iupovvnc:,  "intuentes,"  "  contemplantes,"  "  considerantes ;"  "  lool^in^ 
into."  "Ex.^ciGtv,  "  qiiis  fuerit  exitus"  "exitum;"  "the  eml,"  "the  is^ue,"  what 
it  came  to.  The  Syriac  puts  anoth  r  sense  on  the  words,  "  Search  out  the  perfec- 
tion of  their  conversation;"  but  to  tlie  same  purpose. 

Vei\  7. — Kemeraber  yonr  guides,  who  liave  spoken  unto 
you  the  word  of  God :  whose  faith  follow,  considering 
the  end  of  [their'\  conversation. 

That  which  the  apostle  designs  in  the  following  discourse,  is  per- 
severance in  the  faith  and  profession  of  the  truth,  in  opposition  unto 
an  infection  with,  or  inclination  unto  "various  and  strange  doctrines," 
as  he  expresseth  it,  verse  9.  And  this,  in  the  first  place,  he  com- 
mends unto  them  from  the  formal  cause  of  it,  or  the  word  of  God; 
and  the  instrumental  cause  of  it  m  them,  which  is  the  preaching  of 
it,  and  those  that  taught  it.  For  this  is  the  method  of  believing, 
fiaith  Cometh  by  hearing;  hearing  by  the  word  of  God;  and  the  word 
of  God  by  them  that  are  sent  to  preach  it,  Rom.  x.  14-17. 

The  duty  prescribed  hath  a  threefold  object,  or  there  are  three  dis- 
tinct parts  or  considerations  of  its  object:  1.  The  persons  of  some 
men,  their  "guides;''  2.  Their  "faith;"  3.  Their  "conversation,"  with 
"  the  end  of  it."  And  so  there  are  three  distinct  jjarts  of  the  duty 
respecting  them  distinctly:  1.  To  "remember  them,"  or  their  per- 
sons. 2.  To  "  imitate  their  faith."  S.  To  "  consider  the  end  of  their 
conversation." 

1.  We  must  consider  who  are  the  persons  intended.  Our  transla- 
tion makes  them  to  be  their  present  rulers,  "  Them  which 

Tut  riyovfii-   j^^^^  ^^^^  ^^^^^  ^^^^  you."     So  Erasuius,  "Eorum  qui 

vobis  prsesunt."  But  it  is  an  evident  mistake.  That 
which  seems  to  have  led  them  into  it  is,  that  riyov,aivog  is  a  participle 
of  the  present  tense.  But  it  is  most  frequently  used  as  a  noun;  and 
so  it  is  here.  But  that  their  present  rulers  cannot  be  here  intended, 
is  evident,  (1.)  Because  there  is  another  precept  given  with  respect 
unto  them  afterwards,  verse  17,  and  that  in  words  suited  unto 
the  duty  which  they  owe  them  whilst  alive  and  present  with 
them:  "  Obey  them  that  have  the  rule  over  you,  and  submit  your- 
selves." (2.)  He  describes  tliem  as  those  which  had  formerly  spoken 
unto  them  the  word  of  God,  and  not  as  those  who  yet  continued  so 
to  do.  (.'}.)  They  were  such  as  had  received  sxQaaiv  dvadTpofrjg,  "  the 
event  and  end  of  their  conversation"  in  this  world. 

'Hyk/j.ai  is  f/zico,  avhitvor,  existimo ;  "to  think,  to  esteem,"  or 
"to  judge:"  and  so  it  is  constantly  used  in  the  New  Testament. 
But  it  also  signifies  2)vcBsum,  pvceeo,  duco;  "  to  go  before,"  "  to  rule/' 
"to  lead."  And  »;7&6/xji/o;  is  variously  used:  sometimes  for  a  ruler, 
Mntt.  ii.  fi.  Acts  vii.  10:  sometimes  for  a  principal  person  among 
others;  so  Juilas  and  ISilus  are   called   unhpag   r'ycy.asvous   h  roTg  ddO.- 


V£K  7.]  EPISTLE  TO  THE  HEBREWS.  421 

po/g,  Acts  XV.  22, — "chief  inen  among  the  brethren;"  \vhich  one 
would  have  to  be  bishops  over  them,  very  absurdly,  for  they  are 
reckoned  among  those  brethren  of  the  church  who  were  distinguished 
from  the  apo.stles  and  elders:  and  sometimes  for  them  that  are  chief 
in  any  work;  so  it  is  said  that  Paul,  when  he  spake  with  Barnabas, 
was  6  riyo'jiMivog  rou  "koyou,  "  the  chief  speaker,"  Acts  xiv.  12, — who 
was  chief  or  forwardest  in  speaking.  It  is  used  in  this  chapter  only, 
verses  7,  1  7,  24,  for  an  officer  or  officers  in  the  church; — that  is,  such 
as  go  before,  who  guide  and  direct  the  church ;  which  is  the  nature 
of  their  office.  That  is,  bishops,  pastors,  elders,  that  preside  in  the 
cluirch,  guide  it,  and  go  before  it;  for  they  have  such  a  rule  as  con- 
sists principally  in  spiritual  guidance. 

By  the  description  following,  it  is  evident  that  the  apostle  intends 
all  that  had  spoken  or  preached  the  word  of  God  unto  them,  whether 
apostles,  evangelists,  or  pastors,  who  had  now  finished  their  course; 
not  with  any  respect  imto  James,  as  some  think,  for  he  was  yet 
alive,  as  appears,  chap.  xii.  4.  Nor  doth  the  apostle,  in  this  case  of 
retaining  the  truth,  give  any  direction  for  peculiar  regard  to  Peter, 
much  less  to  his  chair  or  successors;  but  unto  all  that  had  spoken 
the  word  of  God  unto  them. 

2.  What  it  is  so  to  remember  them,  to  be  mindful  of  them,  to 
bear  them  in  our  minds  and  memories.  And  this  is 
done  two  ways:  (1.)  Naturally ;  to  retain  them  in  our 
minds,  as  those  whom  we  highly  value  and  prize.  So  w^e  are  com- 
manded to  bear  oui'selves  towards  them  whilst  they  are  alive ;  namely, 
to  "  esteem  them  very  highly  in  love,  for  their  work's  sake,"  1  Thess. 
V.  13.  And  tlie  same  respect  we  are  to  have  for  them  when  they 
have  finished  their  work.  Suddenly  to  forget  them,  is  an  evidence 
that  we  have  not  profited  by  their  labours  as  we  ought  to  have  done. 
(2.)  It  is  to  retain  them  in  our  minds  morally,  with  respect  to  the 
ends  here  mentioned.  A  bare  remembrance  of  them  is  of  little  or 
no  use.  But  to  remember  them  in  what  they  did  and  taught,  so  as 
to  follow  them  in  their  faith  and  conversation,  this  is  a  duty  of  no 
small  advantage  unto  us. 

In  process  of  time  the  latter  of  these,  namely,  to  remember  them 
so  as  to  follow  them  in  their  faith  and  holiness,  was  much  lost  amono- 
the  professors  of  the  Christian  religion.  But  the  former  was  retained, 
and  new  ways  invented  for  the  continuation  of  it,  which  ended  iu 
various  superstitions.  For  there  were  found  out  unto  this  end  cer- 
tain religious  celebrations  of  the  supposed  times  of  their  deaths,  with 
assemblings  at  their  tombs;  wherein  they  placed  much  devotion, 
not  without  a  great  mixture  of  heathenish  rites;  which  issued  at 
length  in  prayer,  adoration,  and  sundry  acts  of  religious  worship. 
But  no  such  thing  is  here  enjoined; — no  prayers  for  them  nor  to 
them;  no  dedications  of  temples  or  altars  unto  their  memory;  no 


422  AN  EXPOSITION  OF  THE  [ciiAP,  XIIL 

preservation,  much  less  adoration,  of  their  relics  or  bones,  nor  ascrip- 
tion of  miraculous  cures  or  operations  unto  them;  yea,  the  apostle, 
limiting  the  end  of  our  remembrance  of  them  unto  our  imitation 
of  their  faith  and  holine^is,  doth  sufficiently  condemn  all  these 
superstitions. 

Obs.  I.  This,  therefore,  is  our  best,  this  is  our  only  way  of  remem- 
bering them  who  have  been  our  guides,  leaders,  and  rulers,  in  the 
church,  whether  they  have  been  apostles,  or  evangelists,  or  ordinary 
pastors,  namely,  to  follow  them  in  their  faith  and  Conversation. 
And, — 

Obs.  II.  This  ought  to  be  the  care  of  the  guides  of  the  church, 
namely,  to  leave  such  an  example  of  faith  and  holiness,  as  that  it 
may  be  the  duty  of  the  church  to  remember  them,  and  follow  their 
example.  Alas!  how  many  have  we  had,  how  many  have  we,  wlio 
have  left,  or  are  likely  to  leave,  nothing  to  be  remembered  by,  but 
what  it  is  the  duty  of  the  church  to  abhor!  how  many  whose  use- 
lessness  leads  them  into  everlasting  oblivion! 

8.  The  apostle  gives  the  character  of  the  persons  whom  he  would 

„„  ,,  ,  have  them  remember;  and  they  are  "those  who  had 
xrxrao  L/^Tv  tov  spokeu  to  them  the  word  of  God  This  is  the  charac- 
>.oyov  rou  ©saw.  teristical  note  of  church  guides  or  rulers.  Tliose  who 
do  not  labour  herein  unto  the  edification  of  the  church,  let  them 
pretend  what  they  will,  are  no  such  guides  or  rulers,  nor  are  so 
esteemed  by  Christ  or  the  church;  nor  is  the  remembrance  of  them 
any  duty. 

The  "  word  of  God"  in  this  place,  is  the  written  word,  and  what 
is  contained  therein.  Probably  some  parts  of  the  Scripture,  as  the 
epistles  of  John,  and  the  second  of  Peter,  and  certainly  the  Revela- 
tion, were  written  after  this  epistle.  But  what  was  then  written 
was  a  sufficient,  and  the  sole  rule  of  faith  unto  the  church.  Yet  I 
will  not  deny  but  that  the  vocal  speaking  of  the  word  of  God,  by 
virtue  of  new  revelations  in  them  who  were  divinely  inspired,  as  the 
apostles  and  evangelists,  may  be  comprised  herein.  And  whereas 
the  word  of  the  gospel  is  principally  intended,  this  speaking  may 
comprise  the  apostolical  writings  as  well  as  their  vocal  preaching. 
For  in  and  by  them  they  spake,  that  is,  delivered  and  declared  unto 
them,  the  word  of  God,  1  Thess.  ii.  IS.  What  they  wrote,  what 
they  taught,  by  divine  revelation,  what  others  taught  out  of  their 
writings  and  other  scriptures,  is  this  word  of  God, 

Obs.  III.  This  word  of  God  is  the  sole  object  of  the  faith  of- the 
church,  the  only  outward  means  of  communicating  the  mind  and 
grace  of  God  unto  it.  Wherefore  upon  it,  the  being,  life,  and  bless- 
edness of  the  church  do  depend. — And  it  is  that  alone  that  is  to  be 
spoken  in  and  unto  it,  in  all  things  appertaining  unto  faith,  obe- 
dience, or  worship,  even  the  whole  discipline  of  Christ.     To  speak 


VER.  r.J  EPISTLE  TO  THE  HEBREWS.  423 

of  traditions,  canons  of  councils,  human  institutions  of  any  sort, 
unto  the  church,  belongs  not  unto  them  who  have  the  rule  of  it. 
This  they  are  confined  unto  in  their  whole  work;  nor  is  the  church 
obliged  to  attend  unto  them  in  any  thing  else. 

As  they  preached  nothing  but  the  word  of  God,  so  the  expression 
intimates  their  diligence  therein.  They  "gave  themselves  unto  prayer 
and  the  word."  And  this  is  the  ground,  the  cause  of  the  respect 
that  is  due  from  the  church  unto  its  guides,  and  this  alone;  namely, 
that  they  have  diligently,  carefully,  and  constantly,  spoken  the  word 
of  God  unto  them,  and  instructed  them  in  the  way  of  life  thereby. 

4.  This  remembrance  of  our  guides  is  prescribed  with  reference 
unto  the  duty  of  following  their  faith:    "Whose  faith      'tiw  ^,«s/V^s 
follow;" — 'So  mind  them  and  their  work,  iu  preach-    t^x  ■^'Vn». 
ing  the  word  of  God,  as  to  follow  or  imitate  them  in  their  faitli.' 

Mi,ixio//.ai  is  "to  imitate;"  that  is,  lively  to  express  an  examjile 
proposed  unto  us.  And  it  is  the  word  used  by  the  apostle  unto 
that  end  which  we  translate  "  to  follow,"  2  Thess.  iii.  7,  9 ;  as  //./- 
/Ajjrjjs  is  constantly  for  the  person  performing  that  duty,  which 
we  render  a  "follower,"  1  Cor.  iv.  16,  xi.  1;  Eph.  v.  1 ;  1  Thess. 
i.  6,  ii.  14;  Heb.  vi.  12.  So  the  word  is  applied  unto  painting,  when 
one  picture  is  exactly  drawn  by  another,  so  as  in  all  things  to  repre- 
sent it.  Hence  one  wrote  under  his  excellent  piece,  Mw/xi^Cfa/  m 
fiuXXov  Tt  (iiij^Yieirai, — "  It  is  easier  to  envy  it  than  to  imitate  it,"  or 
do  the  like.  So  poets  and  players  are  said  fiiiiucUat,  "to  imitate" 
the  persons  whom  they  represent;  and  the  more  accurately  they  do 
it,  the  more  exact  are  they  esteemed  in  their  arts.  I  mention  it 
only  to  shov/  that  there  is  more  intimated  in  this  word  than  "  to 
follow"  in  the  usual  sense  seems  to  express.  It  is  such  a  following 
as  wherein  we  are  fully  conformed  unto,  and  do  lively  express,  that 
which  we  are  said  so  to  follow.  So  a  scholar  may  be  said  to  follow 
his  master,  when,  having  attained  all  his  arts  and  sciences,  he  acts 
them  in  the  same  manner  as  his  master  did.  So  are  we  to  follow 
the  faith  of  these  guides. 

Their  faith  may  be  considered  two  ways-.  (1.)  Objectively,  for  the 
faith  which  they  taught,  believed,  and  professed,  or  the  truth  which 
they  did  believe.  (2.)  Subjectively,  for  the  grace  of  faith  in  them, 
whereby  they  believed  that  truth.  And  it  is  here  taken  in  the 
latter  sense;  for  their  faith  in  the  other  sense  is  not  to  be  imitated, 
but  professed.  Nor  doth  the  apostle,  by  their  faith,  intend  only 
the  grace  of  faith  in  them,  but  its  whole  exercise,  in  all  that  they 
did  and  suffered.  Their  faith  was  that  which  purified  their  hearts, 
and  made  tliem  fruitful  in  their  lives.  Especially,  it  was  that 
whereby  they  glorified  God  in  all  that  they  did  and  suffered  for  the 
name  of  Jesus  Ciirist.  Wherefore  saith  the  apostle,  '  Remember 
them;  and  in  so  doing,  remember  their  faith,  with  what  it  eniibled 


AN  EXPOSITION  OF  THE  [CHAR  XIIL 

tliem  to  do  and  suffer  for  the  gospel, — their  faith  in  its  principle, 
and  all  the  blessed  effects  of  it/  In  the  principle,  this  faith  is  the 
same,  as  unto  the  nature  of  it,  in  all  true  believers,  whether  they 
are  rulers  or  under  rule,  2  Pet.  i.  1.  But  it  differs  in  its  fruits  and 
effects.  In  these  they  were  eminent.  And  therefore  are  the  Hebrews 
here  enjoined  to  secure  it  in  its  principle,  and  to  express  it  in  its 
exercise,  even  as  they  did. 

Herein  are  we  to  imitate  and  follow  them.  No  mere  man,  not 
the  best  of  men,  is  to  be  our  pattern  or  example  absolutely,  or  in 
all  things, — this  honour  is  due  unto  Christ  alone;  but  they  may  be 
so,  we  ought  to  make  them  so,  with  respect  imto  those  graces  and 
duties  wherein  they  were  eminent.  So  the  apostle  proposeth  him- 
self as  an  example  to  believers,  1  Cor.  iv.  16;  Phil.  iii.  17;  1  Thess. 
i.  6:  but  with  this  limitation,  as  he  followed  Christ,  1  Cor.  xi.  1. 
And,— 

Obs.  IV.  A  due  consideration  of  the  faith  of  those  who  have  l)eea 
before  us,  especially  of  such  who  were  constant  in  sufferings,  above 
all,  that  were  so  unto  death,  as  the  holy  martyrs  in  former  and  latter 
ages,  is  an  effectual  means  to  stir  us  up  unto  the  same  exercise  of 
faith,  when  we  are  called  unto  it.  And  if  the  imitation  of  former 
ages  had  kept  itself  within  these  bounds,  they  had  been  preserved 
from  those  excesses  whereby  at  length  all  the  memory  of  them  was 
corrupted  and  polluted. 

0.  The  last  thing  in  the  words,  is  the  motive  that  the  apostle  gives 

'Avahu'ou*  unto  this  duty  of  following  their  faith;  which  ariseth 
Tt;  Tiiy  'ueair,,  from  tlio  Consideration  of  the  "  end  of  their  conversa- 
Tf.s  u^arn-fo^ns.  ^JQjj^"  Qj.  -yvhat,  through  their  faith,  they  came  or  were 
brought  unto.  '  They  have,'  saith  he,  '  finished  their  course  in  this 
world.'  What  was  their  "conversation,"  what  was  the  "end"  of 
it,  and  how  it  was  to  be  "  considered,"  and  wherein  the  so  doing 
was  a  motive  to  "  follow  their  faith,"  lies  before  us  in  these  words. 

(1.)  '  Avdarpof]^  is  the  word  constantly  used  in  the  New  Testament 
to  express  the  way  or  course  of  men's  walking  and  converse  in  the 
world,  with  respect  unto  moral  duties,  and  the  whole  of  the  obedi- 
ence which  God  requires  of  them;  which  we  usually  call  their  "con- 
versation." And  it  is  used  concerningf  that  which  is  bad  and  to  be 
disallowed,  as  well  as  that  which  is  good  and  approved.  But  usually 
when  it  is  used  in  the  first  sense,  it  hath  some  discriminating  epithet 
joined  with  it,  as  "  evil,"  "vain,"  or  "  former,"  Gal.  i.  13;  Eph.  iv. 
22;  1  Pet.  i.  18.  In  a  good  sense  we  have  it,  1  Tim,  iv.  12;  James 
iii.  lo;  1  Pet.  i.  15,  iii,  2,  16.  This  is  tiiat  which  God  enjoins  in 
the  covenant:  "  Walk  before  me,  and  be  thou  upriglit."  Our  "  con- 
versation" is  our  walk  before  God  in  all  duties  of  obedience. 

(2.)  This  conversation  of  theirs  had  now  received  its  'hZaffig.  The 
word  is  but  once  more  used,  and  then  we  render  it  "  au  escape:" 


VER.  8.]  EPISTLE  TO  THE  HEBREWS.  425 

2vv  Tui  '7riipuir;Mu  xai  tj^k  'UZaaiv,  1  Cor.  X.  13; — "Together  witli  the 
temptation  an  escape,"  or  "  a  way  to  escape."  It  is  not  therefore 
merely  an  "  end"  that  is  intended:  nor  doth  the  word  signify  a  com- 
mon end,  issue,  or  event  of  things;  but  an  end  accompanied  with  a 
dehverance  from,  and  so  a  conquest  over,  such  difficulties  and  dangers 
as  men  were  before  exposed  unto.  These  persons,  in  the  whole 
course  of  their  conversation,  were  exercised  with  diflficulties,  dangers, 
and  sufferings,  all  atteiiiptiDg  to  stop  them  in  their  way,  or  to  turn. 
them  out  of  it.  But  what  did  it  all  amount  unto, — what  was  the 
issue  of  their  conflict?  It  was  a  blessed  deliverance  from  all  troubles, 
and  conquest  over  them.  And  it  is  not  so  much  their  conversation, 
as  this  end  of  it,  which  the  apostle  here  calls  them  unto  the  consi- 
deration of;  which  yet  cannot  be  done  without  a  right  consideration 
of  the  conversation  itself.  Consider  what  it  came  to.  Their  faith 
failed  not,  their  hope  did  not  perish,  they  were  not  disappointed, 
but  had  a  blessed  end  of  their  walk  and  course. 

(3.)  This  they  are  advised  to  "  consider,"  dvahupovvTig.  The  word  is 
but  once  more  used  in  the  New  Testament,  where  the  , 
apostle  apphes  it  to  express  tlie  consideration  which  he 
took  of  the  devotion  or  the  altars  of  the  Athenians,  Acts  xvii.  2.3.  He 
looked  diligently  on  them,  again  and  again,  with  a  reiterated  in- 
spection, to  read  and  take  notice  of  their  inscriptions;  which  required 
a  curious  and  careful  consideration.  Such  is  here  spoken  of ;  not 
consisting  in  some  slight,  transient  thoughts,  with  which  we  usually 
pass  over  such  things,  but  a  repeated,  reiterated  contemplation  of 
the  matter,  with  its  causes  and  circumstances. 

(4.)  jAud  in  the  last  place,  by  their  so  doing  they  would  be  stirred 
up  to  follow  their  fiuth.  It  was  a  motive  to  them  so  to  do.  For 
their  faith  it  was  which  carried  them  through  all  their  difficulties 
and  all  their  temptations,  and  gave  them  a  blessed  issue  out  of  them 
all.     See  James  v.  10,  11. 

Verse  8. 

'lr,aoiJg  "Kpiarog  '/f'^g  ^a!  <fr,/xipov  6  airog,  xal  s/g  rovg  aJojvag. 

Vulg.,  "Jesus  Christus  heri  et'hodie,  ipse  et  in  seculum;"  "Jesus  Clu'ist,  yes- 
terday and  to-day,"  (where  it  placeth  the  comma,)  "  and  he  [is]  the  same  for 
ever."  So  Biza;  "Jesus  Chi-ist  yesterday,  and  to-day,  and  he  is  the  same  for 
ever."  Others,  better,  "  Jesus  Christus  heri  et  hodie,  idem  etiam  est  in  seoula." 
So  the  Syriac,  °???]  T'lni^  «is  the  same,  and  for  ever."^ 

'  Exposition, — This  is  a  distinct  sentence,  in  which  the  substantive  verb  is 
understood.  It  is  often  read  as  if  in  grammatical  construction  with  the  preced- 
ing verse,  and  Jesus  Christ  were  "  the  end"  there  mentioned.  But  the  dirt'erenc 
cases  of  the  two  words  in  the  Greek  show  that  this  is  a  mistake. —  Turner. 
Ebrai-d  understands  it  as  a  motive  to  enforce  the  e.xhort;ition  in  verse  7,  enjf)iniiig 
the  imitation  of  deceased  rulers  in  the  church,  and  adopts  the  interpretation  of 
Calvni,  '•  The  same  Christ,  trusting  in  whom  those  died,  still  lives  to-day,  and  ia 
also  our  consolation." — Eo. 


426  AN  EXPOSITION  OF  THE  [CIIAP.  XIII. 

Ver.  8. — Jesus  Christ  the  same  yesterday,  to-day,   and 
for  ever. 

Two  things  are  to  be  considered  in  these  words:  first,  the  occa- 
sion of  them;  and  then  their  sense  and  meaning.  And  as  unto  the 
occasion  of  their  use  in  tin's  phice,  some  think  that  tliey  refer  to 
what  went  before,  in  confirmation  of  it;  some  unto  what  follows 
after,  as  a  direction  in  it,  and  some  observe  their  usefulness  unto 
both  these  ends.  But  this  will  be  the  more  clearly  discovered 
when  the  sense  of  them  is  agreed  upon.  For  to  me  they  appear  as  a 
glorious  light  which  the  apostle  sets  up  to  guide  our  minds  in  the 
consideration  of  his  whole  discourse,  that  we  may  see  whence  it 
all  proceeds,  and  whereunto  it  tends.  He  is  the  Alpha  and  Omega, 
the  first  and  the  last,  the  beginner  and  finisher  of  our  faith,  as  we 
shall  see. 

There  are  various  interpretations  of  the  words;  of  these  especially, 
"yesterday"  and  "to-day."  By  "to-day,"  all  under- 
-'  isxai<r»-  g^,^j^j  ^i^g  present  time,  or  the  time  durinsf  the  dispen- 
sation  of  the  gospel.  By  "yesterday,"  Enjedinus  says 
that  a  short  time  before  is  inteniled; — that  which  was  of  late,  namely, 
since  the  birth  of  Christ,  at  most ;  which  was  not  long  before.  He 
is  followed  by  Schlichtingius  and  all  the  Socinians.  Than  tbis  there 
cannot  be  a  more  absurd  sense  given  of  the  words.  For  when  we 
say  of  any  one  that  he  is  of  yesterday,  x^^^  ""''  -^rptfjrjv,  it  is  spoken  of 
him  in  contempt.  "  We  are  of  yesterday,  and  know  nothing,"  Job 
viii.  9.  But  the  design  of  the  apostle  is  to  utter  that  which  tends 
to  the  honour  of  Clirist,  and  not  unto  his  diminution.  And  the 
Scripture  expressions  of  him  unto  this  purpose  are  constantly  of 
another  nature.  "  He  was  in  the  beginning,  he  was  with  God,  and 
he  was  God;"  "The  LoED  possessed  me  in  the  beginning  of  his 
way;"  "  Whose  goings  forth  are  from  of  old,  from  everlasting."  The 
same  Holy  Spirit  doth  not  say  of  him  he  is  of  yesterday, — a  new 
god,  whom  their  fathers  knew  not.  Nor  is  such  an  intimation  of 
any  use  unto  the  purpose  of  the  apostle. 

Grotius,  and  he  that  follows  him,  would  have  "yesterday"  to  de- 
note the  time  wherein  the  rulers  before  mentioned  did  live,  as  "  to- 
day" is  the  present  time  of  these  Hebrews.  But  this  sense  also  is 
jejune,  and  nothing  to  the  mind  of  the  apostle,  invented  only  for  an 
evasion  from  the  testimony  supposed  to  be  here  given  unto  the 
eternity  of  the  person  of  Clirist;  wliich  I  wonder  the  other  did  not 
observe,  who  follows  not  Grotius  in  such  thin<zs. 

"Yesterday,"  say  some,  is  used  here  not  only  for  all  time  that  is 
past,  but  unto  the  spring  of  it  in  eternity;  as  "  to-day"  signifies  the 
whole  course  of  time  to  the  end  of  the  world ;  and  "  for  ever,"  that 
everlasting  state  that  doth  ensue.     Neither  is  this  unconsonant  unto 


VER.  8.]  EPISTLE  TO  THE  HEBREWS.  427 

what  the  Scripture  affirms  of  Christ  in  other  places.     See  the  ex- 
position on  chap.  i.  10-12. 

By  "yesterday/'  some  understand  the  time  of  the  old  testament, 
that  dis[)ensation  of  God  and  his  grace  that  was  now  ceased,  and 
become  like  the  day  that  is  past.  And  a  day  it  was,  Heb.  iii.;  and 
it  was  now  as  yesterday.  And  so  "  to-day"  denotes  the  times  of  the 
gospel.  Neither  is  there  any  tiling  in  this  interpretation  that  is  un- 
compliant with  the  analogy  of  faith. 

But  clearly  to  comprehend  the  mind  of  the  Holy  Ghost  herein,' 
sundry  thinf^s  are  to  be  observed;  as,  1.  That  it  is  the  „     _  ,, 
person  of  Jesus  Christ  that  is  spoken  or.     JMor  is  this 
whole  name,  Jesus  Christ,  ever  used  unto  any  other  purpose  but 
to  signify  his  person.     It  is  false,  therefore,  that  it  is  here  taken 
metonymically  for  his  doctrine,  or  the  gospel;  nor  is  such  a  sense  any 
way  to  the  purpose  of  the  apostle.     2.  Where  the  person  of  Christ  is 
intended,  there  his  divine  nature  is  always  included;  for  Christ  is 
God-and  man  in  one  person.     3.  The  apostle  speaks  not  of  the  per- 
son of  Christ  absolutely,  but  with  respect  unto  his  office,  and  his 
discharo-e  of  it;  or  he  declares  who  and  what  he  was  therein.     4.  It 
is  from  his  divine  person,  that,  in  the  discharge  of  his  office,  he  was 
0  avTcc,   "  the   same."     So   it   is   said   of  him,   2i)    fis   6 

1  1  »     1  •  Aumf. 

airhg  u,  chap.  i.  12, — "  But  thou  art  the  same;  that  i.s, 
eternal,  immutable,  indeficient.  See  the  exposition  of  that  place. 
5.  Being  so  iu  himself,  he  is  so  in  his  office  from  first  to  last;  so  that, 
although  divers  alterations  were  made  in  the  institutions  of  divine 
worship,  and  there  were  many  degrees  and  parts  of  divine  revelation, 
yet  in  and  through  them  all  Jesus  Christ  was  still  the  same.  Where- 
fore, 6.  There  is  no  need  to  affix  a  determinate,  distinct  sense,  as 
unto  the  notation  of  time,  unto  each  word,  as  "yesterday,"  "to-day," 
and  "  for  ever;"  the  apostle  designing,  by  a  kind  of  proverbial  speech, 
wherein  respect  is  had  unto  all  seasons,  to  denote  the  eternity  and 
immutability  of  Christ  in  them  all.  To  the  same  purpose  he  is  .said 
to  be  0  Zv,  xul  6  7,v,  xai  6  si^^o/isvog,  Rev.  i.  4; — "  ho  who  is,  and  who 
was,  and  who  is  to  come."  7.  This,  then,  is  the  sense  of  these  words: 
Jes\is  Christ,  in  every  state  of  the  church,  in  every  condition  of  be- 
lievers, is  the  same  unto  them,  being  always  the  same  in  his  divine 
per-son;  and  will  be  so  unto  the  consummation  of  all  things.  He  is, 
he  ever  was,  all  and  in  all  unto  the  church.  He  is  "the  same,"  the^ 
author,  object,  and  finisher  of  faith;  the  preserver  and  rewarder  of 
them  that  believe,  and  that  equally  in  all  generations. 

Our  last  inquiry  is  concerning  the  connection  of  these  words  with 
the  other  parts  of  the  apostle's  discourse,  and  what  is  the  use  of  the 
interposition  of  this  assertion  in  this  place.  And  it  is  agreed  that  it 
may  have  respect  either  unto  what  goes  before,  or  what  follows  after, 
or  unto  both.     And  this  we  may  comply  with;  though,  as  I  observed 


428  AN  EXPOSITION  OF  THE  [CHAP.  XITI. 

before,  there  is  a  great  appearance  that  it  stands  absolutely  by  itself, 
as  directing  believers,  on  all  occasions  of  duty  such  as  he  insists  on, 
whither  they  should  retreat  and  repair  in  their  mitids  for  direction, 
relief,  and  supportment;  namely,  unto  Jesus  Christ,  who  is  always 
the  same  for  these  ends.  Whatever  difficulties  they  may  meet 
withal  in  the  duties  of  their  evangelical  profession,  let  them  but  re- 
member who  it  is  that  is  concerned  in  them  and  with  them,  and  it 
will  give  them  both  strength  and  encouragement. 

But  the  words  have  a  seasonable  respect  unto  what  goeth  before, 
and  what  follows  after  them.  In  the  preceding  verse  (for  we  have 
no  reason  to  look  higher  in  this  series  of  duties,  independent  one 
on  another)  the  Hebrews  are  enjoined  to  persevere  in  the  faith  of 
their  first  apostolical  teachers,  and  to  have  the  same  faith  in  them- 
selves as  they  ha<l.  Now,  whereas  they  had  by  their  faith  a  blessed 
and  victorious  end  of  their  whole  conversation,  they  might  consider, 
that  Jesus  Christ,  who  is  always  the  same  in  himself,  would  like- 
wise be  the  same  to  them,  to  give  them  the  like  blessed  end  of 
their  faith  and  obedience.  As  he  was  when  they  believed  in  him, 
so  he  is  now  unto  them;  because  he  is  in  himself  always  the  same, 
and  for  ever.  No  greater  encouragement  could  be  given  them  unto 
diligence  in  this  duty:  'You  shall  find  Christ  unto  you  what  he 
was  unto  them.'  As  unto  that  part  of  his  discourse  which  follows, 
it  is  a  dehortation  from  strange  doctrines  and  the  observation  of 
Judaical  ceremonies.  And  unto  both  parts  of  it  this  declaration  of 
the  nature  and  office  of  Christ  is  subservient.  For  here  a  rule  is 
fixed  as  unto  trial  of  all  doctrines,  namely,  the  acknowledgment  of 
Christ  in  his  person  and  office;  which  in  the  like  case  is  given  us 
by  the  apostle  John,  1  Epist.  iv.  2,  3.  Let  this  foundation  be  laid, 
Whatever  complies  with  the  revelation  hereof  is  true  and  genuine; 
what  doth  not,  is  various  and  strange.  And  as  unto  the  other  part 
of  the  dehortation,  'To  what  end,'  saith  the  apostle,  'should  men 
trouble  themselves  with  the  distinction  of  meats,  and  the  like  Mo- 
saical  observances,  whereas  in  the  time  wherein  they  were  enjuined 
they  were  in  themselves  of  no  advantage,  though  for  a  season  they 
had  their  especial  ends?  for  it  was  Christ  alone  that  even  then  was 
all  unto  the  church,  as  unto  its  acceptance  with  God.' 

And  so  I  hope  we  have  restored  these  words  unto  their  sense  and 
use.     And  we  may  observe,  that, — 

Ohs.  I.  The  due  consideration  of  Jesus  Christ,  especially  in  his 
eternity,  inmmtability,  and  indeficiency  in  his  power,  as  he  is  al- 
ways the  same,  is  the  great  encouragement  of  believers  in  their 
whole  proti3ssion  of  the  faith,  and  all  the  difficulties  they  may  meet 
withal  upon  the  account  thereof. 

Obs.  II.  As  no  changes  formerly  made  in  the  institutions  of  divine 
worship  altered  any  thing  in  the  faith  of  the  church  with  respect 


VER.  9-17.]  EPISTLE  TO  THE  HEBREWS.  429 

unto  Christ,  for  he  was,  and  is  still  the  same;  so  no  necessitudes  we 
may  meet  witlial  in  our  profession,  by  oppression  or  persecution, 
ought  in  the  least  to  sliake  us,  for  Christ  is  still  the  same,  to  protect, 
relieve,  and  deliver  us. 

Obs.  III.  He  that  can  in  the  way  of  his  duty  on  all  occasions  re- 
treat unto  Jesus  Christ,  and'  the  due  consideration  of  his  person  in 
the  discharge  of  his  oflice,  will  not  fail  of  relief,  supportment,  and 
consolation. 

Obs.  IV.  A  steadfast  cleaving  unto  the  truth  concerning  the  per- 
son and  office  of  Christ,  will  preserve  us  from  hearkening  to  various 
and  strange  doctrines  perverting  our  souls.     And, — 

Obs.  V.  Jesus  Christ  from  the  beginning  of  the  world  was  the 
object  of  the  faith  of  the  church;  that  is,  from  the  giving  of  the 
first  priMnise,     And, — 

06s.  VI.  It  is  the  immutability  and  eternity  of  Jesus  Christ  in 
liis  divine  person  that  renders  him  a  meet  object  of  the  faith  of  the 
church  in  the  discharge  of  his  office. 

All  which  truths  are  contained  in  this  assertion  of  the  apostle, 
with  the  occasion  and  use  of  it  in  this  place 

Verses  9-17. 

The  ensumg  context,  from  hence  unto  the  17th  verse,  seems 
abstruse,  and  the  reasonings  of  the  apostle  in  it  not  easy  to  be 
apprehended.  But  expositors  do  generally  overlook  it,  and  attend 
only  unto  the  exposition  of  the  parts  of  it  severally  by  themselves. 
To  find  out  the  mind  of  the  Holy  Ghost  in  the  whole,  we  must 
consider  the  design  of  the  apostle  in  it,  and  how  he  deduces  ofie 
thing  from  another.  These  things,  therefore,  we  must  inquire  into; 
and  thereby  the  way  will  be  prepared  for  the  exposition  of  the 
several  parts  of  the  discourse  itself.  And  we  must  take  our  rise 
from  the  occasion  of  it. 

1.  There  was  at  this  time  not  only  an  obstinate  adherence  unto 
Mosaical  ceremonies  amongst  many  of  the  Jews  who  professed  the 
gospel,  but  also  an  endeavour  to  re-enforce  their  necessit}^  and  to 
impose  tlieir  observation  upon  others.  These  things  the  apostle 
opposeth  in  the  whole  epistle;  and  on  the  occasion  of  the  mention 
of  Christ  with  his  unchangeableness  in  the  church,  he  adds  in  this 
place  a  dehortation  in  general  from  a  continuance  in  the  observance 
of  those  rites,  or  reaching  after  doctrines  concerning  them;  such  as 
were  taught  amongst  the  Gentiles  by  some  out  of  Judea,  Acts  xv.  1. 

2.  He  adds  a  reason  of  this  dehortation  and  warning;  which  is. 
their  inconsistency  with  the  gospel,  the  nature  of  Christian  religion, 
and  that  great  principle  of  it,  namely,  that  "Jesus  Cinist  is  the 
san^e  yesterday,  to-day,  and  for  ever."     And  he  proceedeth  herein 


430  AN  EXPOSITION  OF  THE  [CIIAP.  XI 11. 

on  sundry  acknowledged  principles,  which  he  supposeth  or  ex- 
presseth, 

(1.)  He  supposeth  that  the  spring  of  all  their  observances  about 
meats,  eating  or  not  eating,  and  consequently  of  the  other  rites  of 
the  same  nature,  was  from  the  altar.  With  respect  thereunto  was 
the  determination  of  things  clean  and  unclean.  For  what  might 
be  offered  on  the  altar,  was  clean ;  and  what  might  not,  was  not  so. 
And  sundry  laws  there  are  of  what  may  be  eaten  of  the  sacrifices 
by  the  priests,  and  what  might  not. 

(2.)  That  the  foundation  of  religion  lies  in  an  altar;  for  it  doth 
so  in  an  atonement  for  sin  made  in  it,  or  upon  it.  And  by  it  is  all 
our  worship  to  be  offered  unto  God ;  nor  can  it  be  otherwise  ac- 
cepted with  him.  AVherefore  he  affirms  that  we  also  have  an  altar; 
yet  not  of  such  a  nature  as  that  from  thence  any  distinction  of  meats 
should  ensue,  verse  10. 

(3.)  That  whatever  be  the  benefits  of  this  altar  of  ours,  the  way 
of  the  participation  of  them  is  not  the  administration  of  the  ser- 
vices of  the  old  tabernacle ;  nor  could  they  who  administered 
therein  claim  a  title  or  right  unto  them  by  virtue  of  any  divine 
institution,  but  if  they  rested  in  that  administration,  they  were 
excluded  from  them. 

3.  He  adds  the  reason  hereof,  taken  from  the  nature  of  our  altar, 
and  the  sacrifice  thereon;  which  is  a  sacrifice  of  expiation,  to  sanc- 
tify the  people  by  blood.  And  in  the  very  type  of  it,  it  was  declared 
that  there  was  no  right  of  eating  or  distinction  of  meats  to  ensue 
thereon.  For  in  the  solemn  sacrifices  of  expiation  and  atonement, 
as  we  shall  see,  the  bU)od  of  them  was  carried  into  the  holy  place, 
and  the  bodies  of  them  were  burned  entirely  without  the  camp,  so 
as  that  the  priests  themselves  had  no  right  to  eat  any  thing  of 
them,  verses  11,  12. 

4.  In  answer  hereunto,  the  Lord  Christ,  who  is  himself  both  our 
altar  and  our  sacrifice,  in  the  offering  of  himself,  carried  his  own 
blood,  in  the  efficacy  of  it  for  atonement,  into  the  holy  place  of 
heaven;  and  suffered  in  his  body  "without  the  gate,"  or  in  the 
pL'ice  answering  unto  that  Avithout  the  camp  wherein  the  bodies  of 
the  beasts  that  were  sacrificed  were  burned,  verse  12.  So  that  there 
is  no  place  now  left  for  eating,  or  distinction  of  meats.     Yea, — 

5.  Hereby  a  new  state  of  religion,  answerable  unto  the  nature  of 
this  altar  and  sacrifice,  is  introduced,  wherewith  those  observances 
which  depended  on  the  nature  and  use  of  the  altar  at  the  tabernacle 
were  utterly  inconsistent.  Wherefore,  whoever  adhered  unto  thenx 
did  therein  renounce  this  altar  of  ours,  and  the  religion  founded 
thereon;  for  none  can  have  an  interest  in  two  altars  at  the  same 
time,  of  such  different  natures,  and  drawing  after  them  such  different 
reliffious  observations.     And, — 


VER.  9.  J  EPISTLE  TO  THE  HEBREWS.  431 

6.  He  adds,  in  the  last  place,  what  we  are  to  learn  from  the  nature 
and  use  of  our  altar  and  sacrifice,  in  opposition  unto  the  meats  which 
belonged  to  the  old  typical  altar.  And  hereof  he  instanceth  iu 
patient  bearing  of  the  cross,  or  suffering  for  Christ,  verse  13;  self- 
denial,  as  unto  any  interest  in  temporal  enjoyments,  verse  14;  the 
continual  worship  of  God  in  and  by  spiritual  sacrifices,  made  accept- 
able in  Christ,  our  altar,  priest,  and  sacrifice,  verse  15;  and  useful- 
ness amongst  men  in  all  good  works  of  piety  and  charity,  verse  16; 
these  being  the  only  sacrifices  that  we  are  now  called  unto. 

I  hope  we  have  not  missed  the  apostle's  design  and  reasoning  in 
this  analysis  of  his  discourse;  which  makes  his  sublime  way  of 
arguing  in  this  great  mystery  plain  and  evident,  and  gives  us  a  safe 
rule  for  the  interpretation  of  every  particular  passage  iu  it. 

Ver.  9. — A/5aya/:  rroixIXaig  xai  ^svaig  fx,ri  rrsptp'ipsffOi'  xa7JjV  yap  ya- 
pin  (3iZaio\jGi^ai  rr/V  xapbiav,  oh  jSpui^'zaan,  ev  oig  ov'/.  difsXriCr^Gav  o'l  rrspi-a.- 
Tr,6a]iTSi. 

Ver.  0. — Be  not  carried  about  with  divers  and  strange 
doctrines ;  for  \_it  is\  good  that  the  heart  be  established 
with  grace;  not  with  meats,  which  have  not  profited 
them  that  have  walked  in  them. 

There  is  an  inference  in  these  words  from  what  was  before  as- 
serted concerning  the  immutabiUty  of  Christ,  and  his  continuing  the 
same  in  the  church  for  ever;  and  several  things  are  included  in  it. 

1.  A  supposition  that  the  truth  concerning  the  person  and  office 
of  Christ,  whereon  all  other  evangelical  truths  and  duties  do  depend, 
had  been  once  delivered  unto  the  Hebrews,  by  them  that  had  spoken 
unto  them  the  word  of  God ;  of  whom  mention  is  made  verse  7. 

2.  That  this  doctrine  is  one;  whence  in  the  church  there  is  but 
"  one  faith,"  Eph.  iv.  3-6 ;  and  that  "  once  delivered  unto  the  saints," 
Jude  3,  in  the  revelation  made  of  it  by  Christ  and  the  apostles, 
Heb.  ii.  3,  4.  Hence  whatever  agrees  not  with  it,  that  proceeds 
not  from  it,  is  uncertain,  foreign  and  alien  unto  the  faith  of  the 
church. 

3.  That  by  this  doctrine  the  hearts  of  believers  were  established 
in  peace  with  God,  and  assurance  of  their  acceptance  with  him. 

4.  That  as  there  w^ere  direct  oppositions  made  unto  this  doctrine 
by  the  obstinate  Jews  at  that  time,  so  there  were  amongst  those  who 
outwardly  professed  the  Christian  religion  sundry  doctrines  broaclled 
and  maintained  that  were  indt  ed  inconsistent  with  that  one  faith, 
and  served  to  no  end  but  to  entangle  the  minds  of  believers,  and  at 
length  to  turn  them  off  from  the  gospel. 

5.  That  experience  had  already  evinced  the  folly  of  those  new 

VOL.   XVI. — 26 


432  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

doctrines,  inasmuch  as  tiie  things  which  they  led  unto  were  of  no 
use  unto  the  souls  of  men.     And, — 

6.  In  particular,  this  was  the  state  of  those  doctrines  about  Mo- 
snical  institutions  in  tlie  distinction  of  meats,  and  things  of  an  alike 
nature,  which  many  false  teachers  did  then  press  upon  them  with 
great  noise  and  earnestness. 

This  is  the  design  and  substance  of  the  apostle's  discourse  in  this 
verse,  which  we  shall  now  consider  in  particular. 

The  words  contain  a  dehortatiori  from  an  evil,  with  the  reason  or 
enforcement  of  it. 

Enst,  The  dehortation  is  in  these  words,  "Be  not  carried  about 
»,  -  with  divers  and  strange  doctrines."  And  we  must  in- 
woixikuts  xcci  quire  what  these  "strange  doctrines'  were;  and  what 
i'^'^'s-  it  is  to  be  "  carried  about"  with  them. 

1.  It  is  evident  that  the  doctrines  intended  were  such  as  did  then 
infe.st  tlie  churches  of  tlie  Hebrews;  others  they  were  not  in  present 
danger  of.  And  this  is  manifest  in  the  especial  instance  given  about 
meats.  And  tliey  are  called  "  various,"  as  it  may  be  on  other  ac- 
counts, (as  we  shall  see,)  so  because  they  were  not  reducible  unto 
that  "one  fiiith"  which  was  "once  delivered  unto  the  sainta"  And 
they  are  called  "  strange,"  or  "  alien,"  as  being  of  another  kind  than 
they,  no  way  related  unto  them. 

And  it  may  be  they  are  said  to  be  "various,"  because  they  had 
no  consistency  nor  agreement  among  themselves  For  so  some 
think  that  the  apostle  had  respect  unto  the  doctrines  which  were 
controverted  in  the  schools  of  the  Jews,  between  the  fullowers  of 
Hillel  on  the  one  side,  and  Shammai  on  the  other.  But  these 
they  kept  within  themselves,  and  never  troubled  the  Christian 
churches  withah  Howbeit,  because  the  Jews  placed  much  of  their 
religion  in  these  doctrines,  and  their  contests  about  them,  it  may  be 
the  apostle  here  reflects  on  them,  as  he  doth  in  other  places.  Tit. 
i.  14,  iii.  9;  1  Tim,  i.  4,  But  I  rather  think  he  calls  them  "  various" 
from  their  object.  They  were  about  various  things.  So  he  calls, 
by  another  word  of  the  same  signification,  the  Jewish  rites,  "  divers" 
or  "  vaiious  washings,"  Heb.  ix,  10.  The  things  were  many  and 
various,  and  so  were  the  doctrines  concerning  them;  which  are  since 
multiplied  in  their  Talmud  and  other  writings,  into  such  a  heap  of 
confusion  as  is  ine.xprest^ible.  Or  he  calls  them  "  various,"  as  those 
which  took  off  the  mind  fiom  iis  stability,  tossing  it  up  and  down 
in  .all  uncertainties;  as  variety  of  doctrines  is  apt  to  do.  When 
once  men  begin  to  give  ear  urito  such  doctrines,  they  lose  all  ihe 
rest  and  compo.-uie  of  their  minds;  as  we  see  by  experience. 

And  they  are  "  strange,"  as  being  concerning  things  foreign  to 
the  gospel,  that  are  uncompliant  with  the  nature  and  genius  of  it. 
Kiucli  cire  uil  doctrines  about  religious  ceremonies,  and  the  scrupu- 


VEFt.  9.]  EPISTLE  TO  THE  HEBREWS.  433 

lous  observation  of  them;  for  "the  kingdom  of  God  is  not  meat  and 
drink;  but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost/' 
Rom  xiv.  17. 

2.  With  respect  unto  these  doctrines,  the  charge  in  tlie  dehorta- 
t.ion  is,  that  they  should  not  be  "  carried  about''  witli     ^     ,    ^ 

111  J         Uipi^ipisH. 

them.  To  the  same  purpose  he  useth  the  same  word, 
Eph.  iv.  14,  "  Tossed  to  and  fro,  and  carried  about  with  every  wind 
of  doctrine."  There  is  an  allusion  unto  ships,  and  the  impression  of 
the  wind  upon  them;  for  the  word  joined  with  this  here  used,  tCKv- 
hmiXjiiJAvug,  signifies  one  that  is  tossed  on  the  waves  of  the  sea  wiieu 
they  are  agitated  by  the  wind.  And  a  similitude  it  is  lively  ex- 
pressing both  the  nature  of  these  strange  doctrines,  the  way  of  spread- 
ino-  of  them,  and  their  effects  on  the  minds  of  men.  In  themselves 
they  are  light  and  vain  as  the  wind,  or  "  clouds  without  water, 
carried  about  of  winds."  And  those  who  would  impose  them  ou 
others  commonly  do  it  with  a  great  and  vehement  blustering.  '  You 
must  be  circumcised,  or  you  cannot  be  saved !'  as  Acts  xv.  1.  '  Un- 
less you  believe  and  practise  these  things,  you  are  heretics,  or  schi.>- 
matics,  and  cannot  be  saved!'  All  imposition  of  doctrine  is  with 
such  a  noise  and  wind.  And  the  effects  of  them  on  the  minds  of 
men  are  as  those  of  contrary  winds  at  sea.  They  toss  men  up  and 
down ;  they  turn  them  out  of  their  course,  and  endanger  their  de- 
struction. So  is  it  with  these  doctrines:  First,  they  till  the  niiuds 
of  men  with  uncertainties,  as  unto  what  they  have  believed,  and  as 
unto  what  is  proposed  unto  them;  and  then,  for  the  most  part,  they 
alter  the  whole  course  of  their  profes.sion;  and  lastly,  endanger  their 
eternal  ruin.  All  these  are  fully  exemplified  in  the  instance  of  the 
Galatian  cliurches,  which  were  carried  about  with  these  strange  doc- 
trines. See  Gal.  i.  6,  7,  hi.  1,  iv.  9-11,  v.  1-5.  Throughout  that 
whole  epistle  the  evil  here  cautioned  against  is  evidently  exemplified. 

And  there  are  many  weighty  directions  intimated  and  included 
in  these  words,  for  the  use  of  the  church  at  all  seasons;  as, — 

Ohs.  I.  That  there  is  a  revelation  of  truth  given  unto  the  chnreh 
in  the  word  of  God;  which  is  the  only  doctrinal  foundation  and  rule 
of  faith  unto  it. 

Ohs.  11.  That  this  doctrine  is  cognate,  and  every  way  suited  unto 
the  promotion  of  the  grace  of  God  in  believers,  and  the  attainment 
of  their  own  salvation. 

Ohs.  III.  That  doctrines  unsuited  unto  this  first  revelation  by 
Chri,-.t  and  his  apostles,  as  recorded  in  the  Scripture, — alien  and 
foreign  from  them, — did  soon  spring  up,  unto  the  trouble  of  the 
church;  they  had  done  so  in  those  days,  and  continued  to  do  so  in 
all  ensuini?  ages. 

Ohs.  IV.  That  usually  such  doctrines  as  are  empty  of  truth  and 
substance,  useless  and  foreign  to  the  nature  and  genius  of  tvan- 


434)  AN  EXPOSITION  OF  THE  [CIIAP.  XIII. 

gelical  grace  and  truth,  are  imposed  l)y  their  authoi-s  and  ahettorg 
with  great  noise  and  vehemency  on  those  who  have  been  instructed 
in  the  truth. 

Obs.  V.  Where  such  doctrines  are  entertained,  they  make  men 
double-minded,  unstable,  turning  them  from  the  truth,  and  drawing 
them  at  length  into  perdition. 

Obs.  VI.  The  ruin  of  the  church  in  after  ages  arose  from  the  ne- 
glect of  this  apostolical  caution,  in  giving  heed  unto  various  and 
strange  doctrines;  which  at  length  overthrew  and  excluded  the  fun-' 
damental  doctrines  of  the  gospel. 

Obs.  VII.  Herein  lies  the  safety  of  all  believers,  and  all  churches, 
namely,  to  keep  themselves  precisely  unto  the  first  complete  reve- 
lation of  divine  truth  in  the  word  of  God. — Let  men  pretend  what 
they  will,  and  bluster  wdiilst  they  please,  in  an  adherence  unto  this 
principle  we  are  safe;  and  if  we  depart  from  it,  we  shall  be  hurried 
and  carried  about  through  innumerable  uncertainties  unto  ruin. 

Secondly,  The  remaining  words  give  a  reason  and  enforcement  oi 
this  charge.  So  the  conjunctive  particle,  "for,"  doth 
declare.  And  a  particular  instance  is  given  of  those  doc- 
trines which  he  had  warned  them  about,  namely,  "  meats."  And  in 
the  words  there  is,  1.  An  end  proposed  which  ought  to  be  aimed  at  in 
the  profession  of  religion  ;  and  that  is,  "the  establishment  of  the  heart." 
2.  Two  ways  mentioned  whereby,  as  is  pleaded,  it  maybe  attained; 
and  they  are  "grace"  and  "  meats,"  3.  A  preference  given  herein 
ujito  grace:  "It  is  good  that  the  heart  be  established  with  grace, 
not  with  meats."  4.  A  reason  is  added  hereof  from  the  insufficiency 
of  meats  unto  that  purpose:  "They  have  not  profited  them  that 
walked  in  them."     All  which  must  be  opened. 

1,  The  end  to  be  aimed  at  in  the  profession  of  religion,  is,  that 
"the  heart  be  established."    The  "heart,"  that  is,  of  every 

Bi  ti^vir  %i  ij^ijgygr  and  so  of  them  all.  Bs£«mw  is  to  "  confirm," 
to  "  establish;"  and  is  applied  both  to  things  and  per- 
sons. So  the  word  of  the  gospel  is  said  to  be  "  cmifirmed"  or  "  es- 
tablished by  signs,"  Mark  xvi.  20;  and  the  testimony  of  Christ, 
1  Cor,  i.  6;  and  the  promises,  by  their  accomplishment,  Rom.  xv.  S. 
And  so  it  is  applied  unto  persons,  1  Cor.  i.  8,  "confirm"  or  "estab- 
lish you;"  "he  that  stablisheth  us,"  2  Cor,  i.  21;  and  we  are  said  to 
be  "established  in  the  faith,"  Col.  ii.  7:  in  all  which  places  the 
same  word  is  used.  And  "  the  heart"  is  here  taken  for  the  mind, 
the  soul  or  spirit,  as  is  usual  in  the  Scripture.  Wherefore,  to  have 
"the  heart  established,"  is  to  be  so  confirmed  in  the  faith,  as  to 
have  these  two  effects  wrought  therel)y:  (1.)  A  fixed  'persuasion 
of  the  mind  in  the  truth; — a  just,  firm  settlement  of  mind  in  the 
assurance  of  it.  This  is  opposed  unto  a  being  "tossed  to  and  fro, 
and  carried  about  with  every  wind  of  doctrine"  Eph.  iv.  14.     And 


VER.  9.]  EPISTLE  TO  THE  HEBREWS.  435 

hereunto  it  is  required  that  the  pure  doctrine  of  the  gospel  be 
embraced.  (2.)  That  through  the  truth  the  heart  do  enjoy  peace 
with  God;  which  alone  will  establish  it,  giving  it  firmitude  and  rest 
in  every  condition.  It  is  to  be  kept  in  perfect  peace,  with  the  mind 
stayed  on  G(jd.  This  is  that  which  we  ought  to  aim  at  in  and  by 
religion.  Hereby  the  mind  comes  to  assured  peace;  which  nothing 
can  give  but  grace,  as  we  shall  see.  And  hereby  the  heart  is  ren- 
ders 1  unmovable,  1  Cor.  xv.  58. 

2.  The  heart  is  thus  "  established  by  grace"  "  Grace"  is  a  word 
of  various  significations.  There  is  one  who  hath  reck- 
oned up  a  great  number  of  places  to  prove  that  by 
grace  the  gos[)el  is  signified,  whereof  scarce  any  one  doth  prove  it. 
The  gospel  is  indeed  sometimes  called  "the  word  of  God's  grace;" 
and  sometimes  it  may  be  metonymically  grace,  as  being  the  means 
of  the  revelation  of  the  grace  of  God,  and  the  instrument  of  tlie 
communication  of  it  unto  believers,  "  the  power  of  God  unto  salva- 
tion." Wherefore  "  grace"  here,  is  the  free  grace  of  God  in  Christ 
Jesus,  for  the  justification  and  sanctification  of  the  church,  as  it  is 
revealed  in  the  gospel.  The  revelation  of  it  in  the  gospel  is  included, 
but  it  is  the  grace  of  God  himself  that  is  principally  intended.  In 
brief,  "grace"  here  is  to  be  taken  comprehensively,  for  the  grace, 
good-will,  and  love  of  God  towards  men,  as  it  came  by  Jesus  Christ, 
as  it  is  revealed  in  the  gospel  as  the  cause  of  our  justification  and 
acceptance  with  God,  in  opposition  unto  the  works  of  the  law  and 
the  observance  of  Mosaical  rites  unto  that  end.  This  is  the  most 
eminent  signification  of  "grace,"  with  respect  unto  the  expiation 
of  our  sins  in  the  blood  of  Christ,  and  the  pardon  of  them  thereon, 
revealed  and  tendered  unto  us  in  the  gospel.  This  is  that  alone 
wliich  doth,  which  can,  which  will,  establish  the  heart  of  a  sinner  in 
peace  with  God,  Rom.  v.  1 ;  which  will  keep  it  from  being  moved 
or  tossed  up  and  down  with  a  sense  of  the  guilt  of  sin,  or  divine 
displeasure. 

Tliat  which  is  opposed  hereunto,  Avith  respect  unto  the  same  end, 
is  meats,  "Not  with  meats."  Not  that  the  heart  may 
be  established  by  meats  also;  for  this  the  apostle  denies 
in  the  next  words.  The  meaning  is,  not  that  there  are  indeed  two 
ways  whereby  the  heart  may  be  established,  the  one  by  grace,  the 
other  by  meats;  but  that  grace  is  the  only  way  thereof,  though  some 
foolishly  pretended  that  it  might  be  done  by  meats.  Tliat  by 
"  meats,"  in  this  case,  the  apostle  doth  constantly  intend  the  reli- 
gious distinction  of  meats  among  the  Jews,  is  openly  evident.  See 
Rom.  xiv.  17;  1  Cor.  viii.  8;  Col,  ii.  16;  Heb.  ix.  10.  There  is  no  rea- 
son, therefore,  to  question  but  that  this  is  the  sense  of  it  in  this  place. 
And  as  in  otlier  places,  so  here,  by  a  synecdoche,  the  whole  system 
of  Mo.saical  institutions  is  intended,  but  expressed  by  " meats"  be- 


4(36  AN  EXPOSITION  OF  THE  [CHAP.  XI IL 

canse  of  their  immediate  relation  unto  the  altar,  whereof  the  apostle 
designs  to  speak. 

All  distinction  of  meats  among  the  Jews,  as  was  before  observed, 
arose  from  the  altar.  And  those  meats  were  of  two  sorts;  such  as 
were  enjoined  or  prohibited  by  way  of  duty,  and  such  as  were  ob- 
tained by  way  of  privilege.  Of  the  first  sort  was  the  distinction  of 
meats,  clean  and  uiudean.  For  when  the  apostle  speaks  of  meats, 
he  doth  not  intend  only  the  eating  of  meats  in  a  particular  way  and 
manner,  (though,  as  we  shall  see,  he  intends  that  also,)  but  an  ab- 
stinence also  from  eating  of  meats,  by  virtue  of  divine  prohibition; 
concerning  which  were  those  legal  institutions  which  the  apostle 
expresseth  by  "  Touch  not,  taste  not,  handle  not,"  Col.  ii.  21.  And 
in  these  abstinences  from  meats  the  Jews  placed  so  much  of  their 
religion,  that  they  would  rather  die  by  the  crudest  tortures  than 
eat  flesh  prohibited  by  the  law;  and  that  justly  and  according  to 
their  duty,  whilst  the  divine  prohibition  was  yet  in  force.  And  this 
distinction  of  meats  arose  from  the  altar.  The  beasts  that  might 
be  offered  at  the  altar  in  sacrifice  were'  clean:  for  therein  the  first- 
fruits,  or  principal  part,  being  dedicated  unto  God,  the  whole  of  the 
kind  became  clean  unto  the  people.  And  what  had  not  the  pri- 
vilege of  the  altar,  was  prohibited  unto  the  people.  Again,  there 
were  meats  that  were  obtained  by  privilege ;  and  such  were  the  por- 
tions taken  from  the  sacrifices,  that  the  priests,  and  in  some  cases 
(as  of  the  thank-offering,  Lev.  vii,  11-15)  other  clean  persons,  might 
and  did  eat,  by  divine  institution.  And  these  kinds  of  meats  de- 
pended solely  on  the  altar.  This  institution  is  mentioned  only  to 
show  the  ground  of  the  apostle's  rejecting  all  these  kinds  of  meats 
on  this  consideration,  that  we  have  an  altar  of  another  sort,  whereon 
no  such  institutions  do  depend,  nor  can  any  such  diff'erencesin  meats 
arise. 

And  hence  we  may  see  the  reason  why  the  Jews  laid  so  much 
weight  on  these  meats,  namely,  because  tlie  taking  of  them  away, 
the  distinction  about  them  and  the  privilege  of  them,  did  declare 
that  their  altar,  which  was  the  life  and  centre  of  their  religion,  was 
of  no  more  use.  And  hence  we  may  also  see  the  reason  of  the 
j'postle's  d iff",  rent  treating  with  them  in  this  matter.  For  speaking 
of  meats  in  themselves,  and  in  their  own  nature,  he  declares  that 
the  use  or  forbearing  of  them  is  a  thing  indifferent,  wherein  every 
one  is  to  be  left  unto  his  own  liberty,  to  be  regulated  only  by  offence 
or  scandal  (see  Rom.  xiv.  throughout);  but  when  he  treats  of  them 
as  unto  a  necessary  observation,  as  deriving  from  the  altar,  he  utterly 
condemns  them,  and  shows  that  their  observance  did  evacuate  the 
gospel.  Gal.  ii. ;  Col.  ii.  I'o-l'S. 

From  this  apprehension  of  their  derivation  from  the  altar,  the 
Judaiziuo-  Christians  had  a  conceit  that  they  were  of  use  to  estab- 


VER.  10.]  EPISTLE  TO  THE  HEBREWS.  437 

lish  the  heart;  that  is,  had  an  influence  into  our  justification  and 
peace  with  God.  This  the  apostle  here  rejects;  as  he  vehemently 
disputes  against  it  in  his  whole  epistle  to  the  Gnlatians. 

S.  The  next  thing  in  the  words  is  the  way  whereby  the  apostle 
assigns  this  whole  effect  of  establishing  the  heart  unto  grace,  and 
wholly  takes  it  away  from  meats,  or  the  manner  of 
the  expression  used  by  him,  "  It  is  good,"  etc.  The 
meaning  is,  the  heart  is  to  be  estahlialied;  and  that  not  only  as 
unto  the  essence  of  that  duty,  or  grace,  but  as  unto  such  degrees  of 
it  as  may  safeguard  and  preserve  it  from  being  "  carried  about  with 
various  and  strange  doctrines,"  or  otherwise  shaken  as  unto  its 
peace.  '  This  is  good,  this  is  excellent,'  saith  the  apostle,  '  when  it 
is  done  by  grace;  this  is  approved  of  God;  this  it  is  our  duty  to 
labour  after.'  And  in  this  positive  the  comparative  is  included 
(the  Vulg.ite  renders  it  by  the  superlative,  "  optimus"), — it  is  so 
good  and  excellent  as  to  be  far  better  than  a  false,  pretended  set- 
tlement by  meats.  And  this  the  apostle  proves  in  the  last  place, 
from  the  insufficiency  of  meats  unto  that  end,  taken  from  ex- 
perience. 

4.  "  Which  have  not  profited  them  who  have  walked  in  them." 
To  walk  in  meats,  is  to  assent  unto  and  observe  the 
doctrine    concerning    them     "Touch    not,    taste    not,        e»»';'"'»'i- 
handle  not.       And   he  ,-]>'aki'th  of  the  time  past,  both 
whilst  the  distinction  of  meats  was  in  force,  and  since  it  was  taken 
away.     For  of  themselves  they  profited   not   those  who   observed 
them,  even  whilst  the  institutions  concerning  them  were  in  force; 
for  they  were  a  part  of  the  "yoke"  that  was  imposed  on  them 
"until  the  time  of  reformation,"  Heb.  ix.  10.     And  so  far  as  they 
were  trusted  unto  as  a  means  of  acceptance  with  God,  they  were 
pernicious  unto  them :   which  the  apostle  by  a  common 
figure  intimates,  in  that  "  they  did  not  profit  them ;"    ^^^^^  '^'^''^^' 
that  is,  they  tended  to  their  hurt.     And  it  was  much 
more  so  with  them  who  continued  to  walk  in  them  after  the  obli- 
gation thereunto  did  cease.     They  were  so  far  from  having  their 
hearts  estabhshed,  as  that  they  received  no  benefit  or  advantage, 
but  much  hurt  and  prejudice,  by  them.     And  we  see, — 

Ohs.  VIII.  Tiiat  those  who  decline  in  any  thing  from  grace,  as 
the  only  means  to  establish  their  hearts  in  peace  with  God,  shall 
labour  and  exercise  themselves  in  other  things  and  ways  unto  the 
same  end,  whereby  they  shall  receive  no  advantage. — And  this  is 
the  state  of  all  false  worship[iers  in  the  world,  especially  iu  the 
papal  church,  and  those  that  follow  its  example, 

Y er.  10. — ■"Ep/o/xsi'  Suff/affTjj^/oi',  s^  ov  (^ayuv  oux  s^ousiv  l^ouai'ai:  t:  r? 


4S8  AN  EXPOSITION  OF  THE  [CIIAP.  XIIL 

Ver.  10. — We  liave  an  altar,  whereof  they  have  no  right 
to  eat  who  serve  the  tabernacle. 

The  desicra  of  the  context  and  the  coherence  of  the  words  liave 
in  general  been  spoken  unto  before.  The  introduction  of  them,  at 
first  view,  seems  to  be  abrupt;  but  whereas  he  had  spoken  in  the 
foregoing  verse  about  meats,  treating  here  about  a  right  to  eat  or 
not,  it  is  evident  that  he  hath  a  respect  thereunto.  Wherefore, 
having  asserted  the  only  way  of  the  establishment  of  the  he^irt  in 
peace  with  God,  and  the  uselessness  of  all  distinctions  of  meats 
unto  that  purpose,  he  here  declareth  the  foundation  of  the  truth  on 
the  one  side  and  tlie  other.  For  whereas  the  sole  ground  of  all 
distinction  of  meats  and  other  ceremonies  among  tiie  Jews,  was 
the  altar  in  the  tabernacle,  with  its  nature,  use,  and  services;  he 
lets  them  know  that  tliat  altar  being  now  removed,  and  taken  away, 
we  have  an  altar  of  another  nature,  which  requlreth  and  produceth 
services  quite  of  another  kind  than  those  which  arose  from  the  altar 
of  old,  such  as  he  describes,  verses  13-15.  This  is  the  direct  design 
of  the  apostle  in  this  place,  and  the  proper  analysis  of  his  words. 

There  is  in  tlie  words,  1.  An  assertion,  "  We  have  an  altar."  2.  A 
limitation  of  its  use,  by  a  rejection  of  tliem  who  had  a  right  unto 
the  privileges  of  the  old  altar,  "  Whereof  those  have  no  right,"  etc. 

1.  "  We  have ;" — that  is,  '  We  also,  who  believe  in  Clirist  accord- 

^  ing  to  the  gospel,  and  worship  God  in  spirit  and  truth, 

we  also  have  an  altar;  we  iiave  every  thing  iu  t!ie  sub- 
stance, wnereof  they  of  old  had  ordy  the  name  and  shadow.'' 

What  this  altar  is  which  the  Christian  church  hath  and  useth, 
there  have  been  some  disputes,  occasioned  by  the  suner- 
stition  01  latter  ages,  h  or  some  would  have  it  a  mate- 
rial altar  made  of  stone,  whereon  an  unbloody  sacrifice  of  tlie  flesh 
and  blood  of  Christ  is  offered  by  priests  every  day ;  plainly  of  the 
same  kind,  nature,  and  use,  with  that  in  the  tabernacle.  And 
tijence  this  altar  also  hath  been  made  the  spring  of  many  cere- 
monial observances,  distinction  of  meats,  with  such  an  eating  of 
flesh  from  it  as  is  indeed  destructive  of  all  religion.  And  some 
think  that  the  table  which  the  church  useth  in  the  celebration  of 
the  supper  of  the  Lord  is  here  metaphorically  called  an  altar,  be- 
cause of  the  communication  of  the  sacrifice  of  Christ  which  is  made 
at  it.  Bnt  these  things  are  wholly  foreign  to  the  design  of  the 
apostle.  The  altar  which  we  now  have  is  Christ  alone,  and  his 
sacrifice.  For  he  was  both  priest,  altar,  and  sacrifice,  all  in  himself; 
and  continueth  still  so  to  be  unto  the  church,  as  unto  all  the  use 
and  etiicacy  of  them.     And  this  is  evident  in  the  context.     For, — 

(1.)  Tliis  altar  here  is,  in  its  nature,  use,  and  cfiicacy,  opposed 
unto  the  altar  iu  the  tabernacle,  as  it  is  express  in  the  words  of  this 


VER.  10.]  EPISTLE  TO  THE  HEBREWS.  4S9 

verse;  but  that  which  througliout  this  whole  discourse  the  apostle 
opposeth  unto  all  the  utensiU,  services,  and  sacrifices  of  the  taber- 
nacle, is  Christ  alone,  and  the  sacrifice  of  himself,  as  is  manifest 
and  undeniable.  Besides,  the  opposition  he  makes  is  between  signs 
and  things  signified,  shadows  and  the  substance,  types  and  tlie 
reality  of  the  things  themselves;  but  it  is  fond  to  imagine  that  the 
altar  of  old  was  a  type,  a  sign,  a  shadow  of  a  table  in  the  church, 
or  that  any  thing  but  Christ  was  so  [signified]. 

(2.)  The  apostle  doth  declare  who  and  what  it  is  that  he  intends 
by  the  altar  which  we  have;  namely,  that  it  is  Jesus,  who,  to  sanc- 
tify the  people  with  his  blood,  which  was  to  be  done  at  or  on  the 
altar,  "  suffered  without  the  gate,"  verse  12.  And  by  him,  as  our 
altar,  we  are  to  offer  our  sacrifices  unto  God,  verse  15.  This  is 
Chiist  and  his  sacrifice  alone. 

(o.)  The  sacrifices  which  we  are  obliged  unto  by  virtue  of  this 
altar  are  such  as  have  no  respect  unto  any  material  altar,  but  are 
such  as  are  to  be  offered  unto  God  tlirough  Christ  alone,  as  all  the 
Scripture  testifieth,  verse  15;  namely,  "the  sacrifice  of  praise," 
which  is  "the  fruit  of  our  lips,  confessing  unto  his  name;"  wiiich 
leads  us  off  from  all  thoughts  and  conceptions  of  any  material  altar. 

(4.)  In  those  days,  and  in  some  ages  after,  the  Christians  liad  no 
material  altars;  and  they  denied  on  all  occasions  that  they  had  any, 

Estius,  one  of  the  soberest  expositors  of  the  Roman  church,  con- 
cludes that  it  is  Christ  and  his  sacrifice  alone  that  is  intended  in 
this  place.  But  he  adds  withal,  that  because  the  fathers  (that  is, 
some  of  them,  for  all  do  not)  do  expound  it  of  the  altar  for  the 
sacrament  in  the  church,  the  heretics  are  to  be  urged  with  their 
authority  for  a  material  altar  and  sacrifice  in  the  church ! — wherein 
he  extremely  departs  from  his  wonted  niodesty.  For  can  any  man 
in  his  wits  sup[)ose  that  the  authoritij  of  men  asserting  a  confessed 
untruth,  can  be  of  any  weight  in  way  of  testimony?  If  a  man 
should  produce  witnesses  in  any  cause,  and  after  he  hath  declared 
of  what  credit  they  are,  and  how  they  deserve  to  be  believed,  should 
add,  that  what  they  bear  witness  unto  is  undoubtedly  false,  would 
not  his  plea  of  testimonies  be  weak  and  conteniptiljle?  Yea,  is  not 
this  sufficient  to  warrant  any  man  to  question  their  bare  authority 
in  other  things,  when,  as  it  seems,  they  agree  so  well  in  that  which 
is  untrue?  But  thus  it  falls  out  frequently  with  this  Estius  in  liis 
coranientaries.  When  he  hath  (which  he  doth  frequently,  in  thing's 
of  great  importance)  come  nearer  the  truth  than  the  current  ex- 
posii,ions  of  the  Roman  church  will  bear,  he  is  forced  to  coun- 
tenance himself  by  some  impertinent  reflections  on  Calvin,  or  Beza, 
or  the  sectaries  in  general,  which  he  bath  neither  occasion  nor  coun- 
tenance for  from  the  context; — so  vile  a  thing  is  ecclesiastical 
bondao-e. 


440  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

Tlie  truth  is,  this  place  is  so  far  from  giving  countenance  unto 
the  ahar  and  sacrifice  on  it  in  the  church  of  Eome,  that  it  sufficiently 
testifieth  that  the  apostle  knew  not  of  any  such  thing;  but  proposeth 
a  scheme  of  Christian  profession  and  worship,utterlyiaconsistent  with 
them,  as  we  shall  see  in  the  ensuing  exposition.  For  whereas  their 
altar,  with  its  sacrifice,  is  the  life  and  soul  of  their  religion,  without 
which  they  profess  tliey  have  none,  and  contend  that  there  can  be 
none,  and  that  all  the  mystery  and  solemnity  of  their  sacred  wor- 
ship consist  in  the  observances  and  veneration  of  and  at  this  altar, — • 
whereon  they  have  slain  or  burned  to  ashes  innumerable  Christians 
for  their  non-compliance  with  them  in  the  faith  and  worship  of  this 
altar  and  its  sacrifice, — the  apostle  here,  where,  if  anywhere,  he  had 
occasion  to  make  mention  of  it,  yea,  to  declare  its  whole  nature  and 
use  in  the  church,  and  at  least  give  some  intimation  of  its  way  of 
observance,  wherein  all  the  glory  of  their  worship  doth  consist,  doth 
not  only  pass  it  by  in  silence,  but  also,  avowing  Christ  himself  to 
be  our  altar,  and  asserting  a  worship  or  service  thereon  of  no  alliance, 
as  we  shall  see,  unto  their  altar  service,  he  leaves  their  altar,  its 
sacrifice,  and  services,  quite  out  of  the  compass  of  our  Christian 
profession.     But  I  return.     And  we  may  observe, — 

Obs.  I.  Tiiat  the  Lord  Christ,  in  the  one  sacrifice  of  himself,  is  the 
only  altar  of  the  church  of  the  new  testament. 

Obs.  II.  That  this  altar  is  every  way  sufficient  in  itself  for  the 
end  of  an  altar,  namely,  the  sanctification  of  tiie  people;  as  verse  12. 

Obs.  III.  The  erection  of  any  other  altar  in  the  church,  or  the 
introduction  of  any  other  sacrifice  requiring  a  material  altar,  is  de- 
rogatory to  the  saciifice  of  Christ,  and  exclusive  of  him  from  being 
our  altar. 

Obs.  IV.  Whereas  the  design  of  the  apostle,  in  the  whole  of  hi.s 
discourse,  is  to  declare  the  glory  of  the  gospel  and  its  worship  above 
that  of  the  law,  of  our  priest  above  theirs,  of  our  sacrifice  above 
theirs,  of  our  altar  above  theirs;  it  is  fond  to  think,  that  by  our 
altar,  he  intends  such  a  material  fabric  as  is  every  way  inferior  unto 
that  of  old. 

Obs.  Y.  When  God  appointed  a  material  altar  for  his  service,  he 
himself  enjoined  the  making  of  it,  prescribed  its  form  and  use,  with 
all  its  utensils,  services,  and  ceremonies,  allowing  of  nothing  in  it, 
or  about  it,  but  what  was  by  himself  appointed;  it  is  not  therefore 
probable,  that  under  the  new  testament  there  should  be  a  ma'eiial 
altar  of  equal  necessity  with  that  under  the  old,  accompanied  in  its 
administrations  with  various  utensils,  ceremonies,  and  services,  neither 
itself  nor  any  of  them  being  of  divine  appointment.     But, — ■ 

Obs.  VI.  Sinners  under  a  sense  of  guilt  have  in  the  gospel  an 
altar  of  atonement,  whereunto  tliey  may  have  continual  access  for 
the  expiation  of  their  sins. — He  is  the  propitiation. 


VEPv.  10.]  EPISTLE  TO  THE  HEBREWS.  4J.1 

2.  Tiie  limitation  of  the  rise  of  this  altar  ensues:  "  Whoreof  thej' 
have  no  ri'^ht  to  eat  who  serve  the  tabernacle/'  The 
persons  excluded  from  the  right  mentioned  are  those  ,  °'  T"  '^*'"? 
who  "  serve  the  tabernacle.  The  apostle  speaks  in  the 
present  tense,  those  "  who  do  serve,"  or  "  who  are  serving"  at  the 
tabernacle.  For  he  hath  respect  unto  the  original  institution  of 
divine  worship,  and  that  was  in  and  under  the  tabernacle;  and  he 
takes  no  notice  of  the  things  that  ensued  on  the  erection  of  the 
temple,  which  made  no  alteration  in  the  worship  itself  And  sup- 
posing them  in  the  state  wherein  they  wei'e  at  first  appointed,  he 
expresseth  it  in  the  present  tense,  "  that  do  serve." 

"That  do  serve:"  The  svord  is  used  constantly  for  the  services 
that  are  used  in  sacred  worship.  So  it  is  here; — those  who  admi- 
nistered the  things  belonging  unto  divine  worship  in  the  tabernacle. 
These  were  the  priests  and  Levites,  in  their  several  orders  and 
degrees. 

These  had  a  right  to  eat  of  the  altar  in  the  tabernacle ;  that  is^ 
of  the  things  that  were  consecrated  thereby,  and  a  part  whereof  was 
offered  thereon.  Hereunto  they  had  a  right  by  divine  institution. 
For  they  who  minister  about  holy  things,  eat  the  things  of  tlie 
temple;  and  they  that  Avait  at  the  altar,  partake  with  the  altar, 
1  Cor.  IX.  13.  So  also  chap,  x.  18;  wherein  the  apostle  had  respect 
unto  the  institutions  of  the  law  giving  right  unto  the  priests  to  eat 
of  things  sanctified  by  the  altar.  And  it  was  a  right  which  did 
appropriate  this  privilege  unto  them.  It  was  no<'-  lawful  for  any 
others  to  eat  any  thing  from  the  altar,  unless  it  were  in  the  case  of 
the  thank-offering,  by  especial  indulgence,  or  in  case  of  extreme 
necessity.  Matt,  xii,  3,  4. 

This  right,  or  any  other  of  an  alike  nature,  they  had  not,  to  eat  of 
that  altar  which  we  have,  ,^„    ^ 

I14    01    (La,- 

"Whereof,"  "of  which;" — the  altar,  and  all  the  yuv  oUixou- 
things  which  are  sanctified  thereby.  '"  ilov<rla.). 

"  To  eat:"  Eating  was  the  only  way  of  the  participation  of  meats 
from  the  altar;  what  was  every  one's  portion  was  to  be  eaten. 
Hence  the  apostle  useth  "  to  eat"  here,  for  any  kind  of  partici2:)a- 
tion.  He  doth  not  intend  that  we  have  an  altar  whereof  some  may 
eat,  namely,  of  meats  taken  from  it  and  consecrated  by  it,  which 
they  had  no  right  to  do;  but  only  that  they  have  no  right  to  par- 
ticipate of  the  benefits  of  our  altar  in  any  way  or  kind.  Hereunto 
they  had  "no  right"  or  title;  that  is,  they  had  not  by  virtue  of  any 
divine  institution.  He  doth  not  absolutely  exclude  such  persons 
from  ever  attaining  an  interest  in  our  altar.  But  he  doth  it  in  two 
respects:  (1.)  Tiiey  had  no  such  right  by  virtue  of  their  office  and 
relation  unto  the  tabernacle:  (2,)  That  whilst  they  adhered  unto 
that"  privilege,  and  the  use  of  meats  thereby  for  the  establishment 


442  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

of  their  hearts  in  peace  with  Goil,  they  could  have  no  interest  in 
this  altar  of  ours.     And  we  may  see, — 

Obs.  VII.  That  all  privileges,  of  what  nature  soever,  without  a 
participation  of  Christ,  as  tlie  altar  and  sacrifice  of  the  church,  are 
of  no  advantage  unto  them  that  enjoy  them. 

Ver.  11,  12. — "^riv  yap  iisfi'-pirai  t,(Luv  to  a7/j,a  'Trspi  a/Mapriag  st:  ra 
ciyia,  hia  toZ  dp^npsoo:,  rcbrMV  to,  G'jofjMTa  xarazai'srai  'i^ui  rrig  cra^s,a- 
BoXr^z,      Alt)  Kai  'I'/iSou:,  ha,  ayi6.0'r\  biu  rou  idiou  a'i/xaro;  rov  Xahv,  s^w  r'/jj 

Ver,  11,  12. — For  the  bodies  of  those  beasts  whose  blood, 
[behir/^  a  sin-offerin;:^,  is  brought  into  the  sanctuary  by 
the  high  priest,  are  burnt  without  the  camp.  Where- 
fore Jesus  also,  that  he  might  sanctify  the  people  with 
his  own  blood,  suffered  without  the  gate 

The  apostle  in  these  words  proceeds  to  the  confirmation  of  his 
whole  present  design,  in  all  tlie  parts  of  it;  and  they  are  tliree: 
1.  To  declare  of  Avhat  nature  our  altar  and  sacrifice  are;  and  thereon 
of  what  nature  and  kind  the  duties  of  religion  are  which  pro.^jd 
from  them  and  depend  upon  them.  2.  To  testify  that  tlie  remin'al 
of  all  distinction  of  meats,  by  virtue  of  this  altar,  was  signified  in  the 
old  institutions,  which  had  their  acconipUshment  in  this  altar  and 
sacrifice.  3.  To  sliow  the  necessity  of  the  suffering  of  Christ  with- 
out the  gate  of  the  city,  from  the  typical  representation  of  it;  so  to 
make  way  for  the  declaration  of  the  use  that  we  are  to  make  of  it. 
All  which  will  be  evidenced  in  the  exposition  of  the  words. 

Ver  n. — "  For  the  bodies  of  those  beasts  whose  blood,  [heingi 
a  sin-offering,  is  brought  into  the  sanctuary  by  the  high  priest,  are 
burnt  without  the  camp." 

1.  An  instance  is  given  unto  the  end  mentioned,  in  a  sacrifice 
typical  of  the  sacrifice  of  Christ.  And  this  is  vfp^ 
ufMapriag,- — that  is,  "a  sm-oiiering.  See  chap.  x.  6,  with 
the  exposition.  2.  Two  things  are  affirmed  concerning  this  sacri- 
fice: (1.)  That  the  blood  of  the  beasts  was  brought  into  the  sanc- 
tuary by  the  high  priest.  (2.)  That  the  bodies  of  the  beasts  whose 
Idood  was  so  offered  for  sin  were  burnt  without  the  camp. 

1.  The  sacrifice  intended  is  the  sin-offering.  For  concerning  this 
kind  of  sacrifice,  and  this  alone,  the  institution  is  plain.  Lev.  vi.  30, 
"  And  no  sin-offering,  whereof  any  of  the  blood  is  brought  into  the 
tabernacle  of  the  congregation,  to  reconcile  withal  in  the  holy  place, 
shall  be  eaten i  it  shall  be  burnt  in  the  fire."  And  that  tiie  whole 
body  of  the  beast  was  to  he  carried  out  of  the  camp,  and  burnt  in 
a  clean  place,  is  ordained,  chaix  iv.  12.     But  the  apostle  hath  espe- 


VER.  n,  12.]  EPISTLE  TO  THE  HEBREWS.  443 

cial  respect  unto  the  sin-offering  on  the  great  day  of  atonement, 
which  was  appointed,  by  "an  everlasting  statute,  to  make  an  atone- 
ment for  the  children  of  Israel,  for  all  their  sins,  once  a-year,"  chap. 
xvi.  34;  for  it  was  the  l-Iood  of  that  sacrifice  alone  that  was  carried 
into  tlie  most  holy  j^lace  by  the  high  priest,  verses  l-i-K).  And 
there  was  an  especial  institution  for  the  burning  of  the  bodies  of  the 
beasts  whose  blood  was  then  offered,  without  the  camp,  the  words 
whereof  the  apostle  doth  here  repeat:  Verse  27,  "  And  the  bullock 
for  the  sin  offering,  and  the  goat  for  the  sin-offering,"  (that  is,  the 
bodies  of  the  beasts  whose  blood  was  brought  in  to  make  atonement 
in  the  holy  place  by  the  high  priest,)  "  shall  one  carry  forth  without 
the  camp;  and  they  shall  burn  in  the  fire  their  skins,  and  tlieir  flesh, 
and  their  dung/' 

2.  It  is  therefore  evident  both  what  sacrifice  is  intended,  and  what 
are  the  things  affirmed  of  it;  Avherein  the  apostle  repeats  two  divine 
institutions,  the  one  concerning  the  blood,  the  other  concerning  the 
bodies,  of  the  beasts  that  were  sacrificed. 

(1.)  For  the  first  of  these,  or  the  way  and  manner  of  the  high 
priest's  carrying  the  blood  into  the  holy  place  to  make  atonement, 
see  the  exposition  on  chap.  ix.  6,  7. 

(2.)  The  burning  of  the  bodies  was  ordained  to  be  "  without  the 
camp;"  namely,  whilst  the  Israelites  were  in  the  wilderness,  and 
abode  in  tents  encamped  round  about  the  tabernacle,  after  the  priests 
and  Levites,  who  pitched  immediately  about  it,  Num.  i.  53:  the 
order  and  manner  of  which  encamping  is  appointed  and  described. 
Num.  ii. ;  which  took  up  some  miles  in  compass.  Unto  this  camp  of 
the  Israelites  the  city  of  Jerusalem  did  afterwards  answer,  and  all  the 
institutions  about  it  were  applied  thereunto.  Wherefore,  when  this 
sacrifice  was  observed  in  the  temple,  the  bodies  of  the  beasts  were 
carried  out  of  the  city  to  be  burned.  Hence  the  apostle  makes  the 
suffering  of  Christ  "  without  the  gate,"  to  answer  unto  the  burning 
of  the  bodies  of  the  beasts  without  the  camp,  the  city  and  the  camp 
being  the  same  thing  in  this  institution. 

And  sundry  things  we  may  here  observe,  as  unto  the  purpose  of 
the  apostle  in  this  place;  as,  [1,]  That  this  sin-offering  on  the  day  of 
atonement  was  the  principal  type  of  Christ  and  his  sacrifice,  among 
all  the  sacrifices  of  the  law,  as  hath  been  before  fully  demonstrated. 
[2.]  That  the  matter  of  this  sacrifice  was  totally  anathematized  and^ 
devoted,  as  that  which  hail  all  the  sins  and  uncleannesses  of  the 
church  upon  it;  whence  he  that  burned  the  bodies  of  the  beasts  was 
legally  unclean.  Lev.  xvi.  28; — to  manifest  how  fuliy  the  Lord  Christ 
was  made  a  curse  for  us.  [o.]  That  in  this  sacrifice  there  was  no 
eating,  no  meats,  or  distinction  of  them,  or  privilege  about  them; — 
all  was  consumed. 

Hence  the  aucKstle  proves  that  meats  did  never  ciinttilmte  any 


444  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

tiling  towards  the  establishment  of  the  heart  before  God.  For  there 
was  no  use  of  them  in  or  about  that  sacrifice  whereby  atonement 
was  made  for  sin,  whereon  the  establishment  of  the  heart  doth  de- 
pend. Yea,  there  was  herein  a  clear  prefiguration,  that  when  the 
great  atonement  was  made,  there  should  be  no  use  of  the  dlstinctioa 
of  meats  left  in  the  church. 

And  hereby  further  way  is  made  for  the  description  of  our  altar 
and  sacrifice,  with  the  nature  of  the  divine  worship  ensuing  thereon. 

Ve7\  12. — "Wherefore  Jesus  also,  that  he  might  sanctify  the 
people  with  his  own  blood,  suffered  without  the  gate." 

This  is  the  altar  which  we  have,  this  is  the  sacrifice  on  that  altar, 

and  this  is  the  effect  of  it, — namely,  the  sanctification  of  the  people. 

And  the  first  thing  in  thewords  is  the  note  of  inference  from  what 

,     ,,      „     was  spoken  before:  '"  Wherefore  Jesus  also,"  what  he 

AlO  KCtt     ItlirOUl.        T    t  •  1-  -111  1      •  .  . 

did  was  in  comphance  with  the  legal  institution  men- 
tioned,' There  was  no  obligation  on  him  from  that  institution ;  but 
the  end  of  it  being  a  prefiguration  of  what  he  was  to  do  and  suff'er, 
it  was  necessary  that  he  should  comply  th«rewith.  So,  although  he 
did  nothing  but  by  his  own  will  and  choice,  yet  this  reason  of  what 
he  did  is  frequently  assigned,  namely,  "that  the  Scriptures  might 
be  fulfilled."  Being  to  fulfil  all  righteousness,  and  the  whole  law, 
what  he  did  was  regulated  by  the  predictions  of  the  Scripture,  and 
the  typical  representations  of  what  was  to  be  done.  See  chap,  iii,  5, 
with  the  exposition.  This  is  the  ground  of  the  inference  here; 
"  Wherefore  Jesus  also;" — 'It  must  so  be,  because  divine  wisdom 
had  given  this  prefiguration  of  it.'     And, — 

Obs.  I.  The  complete  answering  and  fulfilling  of  all  types  in  the 
person  and  office  of  Christ,  testifieth  the  sameness  and  immutability 
of  the  counsel  of  God  in  the  whole  work  of  the  redemption  and  salva- 
tion of  the  church,  notwithstanding  all  the  outward  changes  that  have 
been  in  the  institutions  of  divine  worship. — For  hence  it  is  manifest, 
that  in  the  whole  "  Jesus  Christ  is  the  same  yesterday,  to-day,  and 
for  ever." 

And  there  is  not  only  an  inference  in  this  expression,  but  an  inti- 
mation of  a  similitude  also,  such  as  is  between  the  type  and  the 
thing  typified:  *  As  was  that  sacrifice  or  sin-offering  under  the  law, 
so  was  this  of  Christ;' — "  Wherefore  Jesus  also." 

There  are  sundry  truths  of  great  importance  in  these  words,  the 
consideration  whereof  will  give  us  the  just  exposition  of  them;  as, — 

1.  That  Jesus  in  liis  sufferings  did  offer  himself  unto  God.     This 

"E«-a^i       ^'^  P^'*'"   ^'^   ^^^®  words.     That  he  might  sanctify  the 
peiiple  with  his  blood,  he  "suffered;"  for  in  that  suffer- 
ing his  blood  was  shed,  wliereby  the  people  were  sanctified:  which 
utterly  oveitluows  the  Socinian  figment  of  his  oblation  in  heaven. 


TER.  11,  12.]  EPISTLE  TO  TEE  HEBREWS.  445 

2.  Tliat  in  his  sufferings  he  offered  himself  a  sin  offerivg,  in 
answer  unto  those  legal  sacrifices  whose  blood  was  earned  into  the 
holy  place,  and  their  bodies  burned  without  the  camp;  which  were 
sin-offerings  only.  It  answered,  indeed,  unto  all  offerings  made  by 
blood  (lor  blood  was  never  used  but  to  make  atonement,  Lev.  xvii. 
11,)  yet  it  had  a  peculiar  representation  in  the  sin-offering  on  the 
day  of  expiation,  Lev.  xvi.,  as  hath  been  before  declared. 

3.  The  end  of  this  offering  of  Christ  was,  "  that  he  might  sanctify 
the  people."     This  was  "finis  operis  et  operantis;" — ■ 

"  the  end  of  what  was  done,  and  of  him  who  did  it." 
Iva  hath  respect  to  the  final  cause;  and  the  object  of  the  work 
wrought  is  "the  people:"  not  the  churcli  and  people  of 
the  Jews  in  general,  for  the  most  of  them  were  rejected 
from  the  benefit  of  this  sacrifice;  and  to  show  that  he  left  them 
herein,  he  suffered  and  offered  himself  without  the  gate.  In  the 
typlccd  sacrifice  of  expiation,  the  bodies  of  the  beasts  were  carried 
out  of  the  camp,  and  burned,  to  show  that  they  were  absolutely 
anathematize*!;  but  the  blood  was  shed  and  offered  at  the  taber- 
nacle, in  the  midst  of  the  congregation,  because  the  whole  congre^-a- 
tion  was  to  be  sanctified  thereby.  But  the  Lord  Jesus  offered  him- 
self and  his  blood  without  the  city,  or  the  camp,  because  he  designed 
not  either  to  confine  the  benefit  of  his  offering  unto  that  people,  or 
to  take  them  in  unto  it  as  a  camp,  a  city,  a  church,  or  congregation. 
But  this  "people"  are  elsewhere  called  "his  people,"  ]\latt.  i.  21, 
and  "church,"  or  "body,"  Eph.  v.  25-27, — that  is,  all  the  elect  of 
God,  both  Jews  and  Gentiles,  1  John  ii.  1,  2. 

4.  That  which  he  designed  and  accomplished  for  this  people,  was 
their  sand ificat ion.    What  it  is  to  be  sanctified  by  blood, 

as  offered,  hath  been  before  declaied;  and  it  is  here  r'^"?- 
manifest,  by  the  respect  that  his  had  unto  the  great  sacrifice  of  ex- 
piation. It  is  to  have  atonement  made,  or  an  ex]jiation  of  the  guilt 
of  tlnir  sins;  an  acquitment  obtained  from  the  defilement  of  it,  as 
Separating  from  the  favour  of  God;  and  a  sacred  dedication  unto 
him. 

5.  This  is  that  which  the  Lord  Jesus  designed  for  his  church;  and 
he  did  effect  it  by  his  own  blood.     When  the  blood  of 

Christ  is  mentioned  in  this  matter,  it  is  empliaticallv  ^f^'^  "'« '^'"o 
called  "his  own  blood:'  "Purchased  his  church  with 
his  own  blood,"  Acts  xx.  28:  "  Washed  us  from  our  sins  in  his  own 
blood,"  Rev.  i.  5.  Heb.  ix.  12,  as  in  this  place.  And  three  things 
are  included  therein.  (1.)  An  opposition  unto  tlie  sacrifices  of  the 
high  priests  under  the  law,  which  were  of  the  blood  o/  beasts,  andiiot 
their  own.  See  chap.  ix.  12,  with  the  exposition.  (2.)  An  evidence 
ot  the  unspeakable  worth  and  value  of  this  offering,  whereon  all  its 
efiicaiy  doth  depend.     Hence  it  is  called  God's  own  blood,  Acta 


445  AN  EXPOSITION  OF  THE  [CHAP.  XTIL 

XX.  28.  See  Heb.  ix.  14.  (.3.)  A  testimony  of  what  it  cost  the 
Lord  Jesus  to  sanctify  the  people, — even  Ids  own  blood. 

6.  The  last  thing  in  the  words,  is  the  circumstance  of  the  suffer- 
,  _  ,  ing  of  Christ, — namely,  that  it  was  "  without  the  gate,'' 
that  is  of  the  city,  namely,  of  Jerusalem  ;  which  answered 
the  camp  in  the  wihJerness,  after  the  tabernacle  was  fixed  therein. 
And  sundry  things  are  herein  included:  (1.)  That  he  left  the  city 
and  church  state  of  the  Jews;  whence  he  denounced  their  destruc- 
tion as  he  went  out  of  the  gate,  Luke  xxiii.  28-30.  (2.)  He  put  an 
end  unto  all  sacrificing  in  the  city  and  temple,  as  unto  divine  ac- 
ceptation. All  was  now  finishing.  (.3.)  He  declared  that  his  sacri- 
fice and  the  benefits  of  it  were  not  included  in  the  church  of  the 
Jews,  but  were  equally  extended  unto  the  whole  world,  1  John  ii,  2, 
John  xi.  52.  (4.)  He  declared  that  his  death  and  suffering  were 
not  only  a  sacrifice,  but  a  punishment  for  sin;  namely,  the  sins 
of  the  peojDle  that  were  to  be  sanctified  by  his  blood.  For  he  went 
out  of  the  city  as  a  malefactor,  and  died  the  death  which  by  divine 
institution  was  a  sign  of  the  curse.  Gal.  iii.  13. 

By  all  these  things  it  appears  how  different  our  altar  and  sacrifice 
are  from  theirs  under  the  law;  and  how  necessary  it  is  from  thence 
that  we  should  have  a  worship  of  another  nature  than  what  they 
had,  wherein  in  particular  the  distinction  of  meats  should  be  of  no 
use.     And  we  may  observe, — 

Obs.  II.  That  the  church  could  no  otherwise  be  .sanctified,  but  by 
the  blood  of  Jesus,  the  Son  of  God.  See  chap.  x.  4-7,  with  the 
exposition. 

Obs.  III.  The  Lord  Jesus,  out  of  his  incomprehensible  love  unto 
his  people,  would  spare  nothing,  avoid  nothing,  deny  nothing,  that 
was  needful  unto  their  sanctification,  their  reconciliation,  and  dedi- 
cation unto  God. — He  did  it  "  with  his  own  blood,"  Eph.  v.  25-27; 
Gal.  ii.  20;  liev.  i.  5;  Acts  xx.  28. 

Obs.  IV.  There  was,  by  divine  constitution,  a  concurrence  in  the 
same  work  of  suffering  and  offerinfr;  that  satisfaction  unto  the  la>v 
and  its  curse  might  be  made  by  it,  as  penal  in  a  way  of  suffering; 
and  atonement,  or  reconciliation  with  God,  by  the  way  of  a  sacri- 
fice or  offering. 

Obs.  V.  The  whole  church  is  perfectly  sanctified  by  the  offering 
of  the  blood  of  Christ,  as  unto  impetration ;  and  it  shall  be  so  actu- 
ally by  the  virtue  of  the  same  blood  in  its  application. 

Obs.  VI.  When  the  Lord  Jeaus  carried  all  the  sins  of  his  own 
people  in  his  own  body  unto  the  tree,  he  left  the  city,  as  a  type  of 
all  unbelievers,  under  the  wrath  and  curse  of  God. 

Obs.  VII.  Going  out  of  the  city  as  a  malefactor,-  he  bore  all  the 
reproach  that  was  due  to  the  sins  of  the  church;  wliich  was  a  part  of 
the  curse. 


VER.  13,  14.]  EPISTLE  TO  THE  HEBREWS.  447 

Ver.  13,  14.- — Tohuv  l^ipyjli;j.tSa  'Ttphi  aurhii  i^ca  rrjs  TaptfiZoXjig,  rht 
IvsihiS'Mhv  auTou  (p'-pcvng,  Ou  yap  h/oi^iv  Sihi  /isvouffav  voXiv,  aXku  rr^t 
fisX'kojaav  iff/^jjroD^asv. 

Ver.  13,  14. — Let  us  go  forth  therefore  unto  him  without 
the  camp,  bearing  his  reproach.  For  we  have  here  no 
abiding  city,  but  we  seek  one  to  come. 

From  the  account  given  of  our  altar  in  the  suffering  and  offering 
of  Christ,  with  the  manner  there-of,  the  apostle  draws  an  exhortation 
unto  that  general  duty  which  is  the  foundation  of  all  our  Christian 
profession,  verse  13;  and  gives  an  enforcement  of  the  same  exhorta- 
tion, verse  14. 

1.  The  exhortation  unto  the  duty  is  introduced  by  a  note  of  in- 
ference, which  we  render  "therefore;"  which  is  the 
sense  of  the  particles  rcl  vvv  in  conjunction.  '  Seeing  the 
Lord  Jesus  hath  so  suffered  and  offered  himself,  this  now  is  our 
duty,  that  which  thereon  is  required  of  us;  which  I  therefore  exhort 
you  unto.'  And  for  the  opening  of  the  words,  we  must  consider, 
(1.)  What  is  meant  by  "  the  camp;"  (2.)  How  we  are  to  "go  forth" 
from  it;  (3.)  How  we  go  to  him  in  our  so  doing;  (4.)  In  what 
manner.  '    . 

(1.)  The  apostle  in  all  this  epistle  hath  respect  unto  the  original 
institution  of  the  Jewish  church-state  and  worship  in 
the  wilderness:  therefore  he  confines  his  discourse  to  _?"jif*«- 
the  tabernacle  and  the  services  of  it,  without  any  men- 
tion of  the  temple,  or  the  city  wherein  it  was  built;  though  all  that 
he  speaks  be  equally  applicable  unto  them.  Now  the  camp  in  the 
wilderness  was  that  space  of  ground  which  was  taken  up  by  the 
tents  of  the  people,  as  they  were  regularly  pitched  about  the  taber- 
nacle. Out  of  this  compass  the  bodies  of  the  beasts  for  the  sin- 
offerings  were  carried  and  burned.  Hereunto  afterwards  answered 
the  city  of  Jerusalem,  as  is  evident  in  this  place.  For  whereas  in 
the  foregoing  verse  Christ  is  said  to  "  suffer  without  the  gate,"  here 
be  is  said  to  be  "  without  the  camp;"  these  being  all  one  and  the 
same,  as  to  the  purpose  of  the  apostle.  Now  the  camp  and  city  was 
the  seat  of  all  the  political .  and  religious  converse  of  the  church  of 
the  Jews.  To  be  'in  the  camp,'  is  to  have  a  right  unto  all  the 
privileges  and  advantages  of  the  commonwealth  of  Israel,  and  the 
whole  divine  service  of  the  tabernacle.  For  if  any  lost  that  right 
by  any  means,  though  but  for  a  season,  they  were  removed  out  of 
the  camp,  Lev.  xiii.  46,  xxiv.  23;  Num.  v  2,  xii.  15. 

(2.)  How  were  the  Hebrews,  on  the  account  of  this  sacrifice  of 
Christ  and  the  sanctification  of  the  people  by  his  own    , 
blood,  to  go  out  of  this  camp?    For  it  is  all  one  whether 
we  read  the  word,  "go  out  of  the  camp  unto  him,"  or  "go  forth 
VOL,.  ii-Vi. — :;y 


448  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

unto  him  without  the  camp,"  namely,  who  there  suffered.  Now  it 
is  not  a  local  departure  out  of  the  city  which  is  intended  in  the  first 
place;  though  I  am  apt  to  think,  from  the  next  verse,  that  the 
apostle  had  some  respect  also  thereunto,  for  the  season  was  now 
approaching  wherein  they  were  so  to  depart  out  of  the  city  before 
its  final  destruction.  This  the  apostle  may  now  prepare  them  for: 
but  that  which  principally  is  intended  is  a  moral  aiid  religious  going 
foi'thfrom  this  camp.  There  was  nothing  that  these  Hebrews  did 
more  value,  and  more  tenaciously  adhere  unto,  than  that  political 
and  religious  interest  in  the  commonwealth  of  Israel.  They  could 
not  understand  how  all  the  glorious  privileges  granted  of  old  unto 
that  chuich  and  people  should  so  cease  as  that  they  ought  to  forsake 
them.  Hereon  the  most  continued  in  their  unbelief  of  the  gospel; 
many  would  have  mixed  the  doctrine  of  it  with  their  old  ceremo- 
nies, and  the  best  of  them  found  no  small  difficulty  in  their  renun- 
ciation. But  the  apostle  shows  them,  that,  by  the  suffering  of  Christ 
without  the  gate  or  camp,  this  they  were  called  unto;  as, — 

Obs.  I.  All  privileges  and  advantages  whatever  are  to  be  foregone, 
parted  withal,  and  renounced,  which  are  inconsistent  with  an  inte- 
rest in  Christ  and  a  participation  of  him;  as  our  apostle  shows  at 
large,  Phil.  iii.  4-10. 

(3.)  They  were  thus  to  go  forth  unto  him.     He  went  forth  at  the 

,     ,  ,      gate,  and  suffered;  and  we  must  go  forth  after  him,  and 

pes  tturoY.    ^^^^^  j^.^^    ^^^^  .^  denotes,  [1.]  A  relinquishment  of  all 

the  privileges  of  the  camp  and  city  for  his  sake.  Leave  them,  and 
go  to  him.  [2.]  A  closing  by  faith  with  his  sacrifice,  and  sanctifica- 
tion  thereby,  in  opposition  unto  all  the  sacrifices  of  the  law.  [-3.] 
The  owning  of  him  under  all  that  reproach  and  contempt  which 
were  cast  upon  him  in  his  suffering  without  the  gate,  or  a  not  being 
ashamed  of  his  cross.  [4.]  Tlie  betaking  ourselves  unto  him  in  his 
office,  as  the  king,  priebt,  and  prophet  of  the  church,  as  unto  our 
acceptance  with  God,  and  in  his  worship;  as  the  apo.'^tle  directs, 
verse  15. 

(4.)  In  our  thus  doing,  we  are  "  to  bear  his  reproach."    See  for  the 
„>    ,    V       exposition  hereof,  chap.  xi.  26,  where  the  same  thino;  is 
fiiv  auToi  (pi-    ascribed  unto  Moses.    In  brief,  "  the  rej^roach  of  Christ," 
'""'"*•  is  either  the  reproach  that  was  cast  on  his  person,  or  the 

rej)roach  that  is  cast  on  our  persons  for  his  sake.  Tiie  first  was  in 
the  cross,  with  all  the  shame,  conteinj/t,  and  reproach,  wherewith  it 
was  accompanied.  This  was  that  great  scandal  at  which  the  unbe- 
lieving world  of  Jews  and  Gentiles  stumbled  and  fell.  Tliis  reproach 
of  Christ  we  bear,  when  we  own  him,  believe  in  him,  and  make  pro- 
fession of  his  name;  desj^ising  this  reproach,  through  a  spiritual  view 
of  the  power  of  God  and  tiie  wisdom  of  God  in  his  cross.  The  re- 
proach of  Christ  ia  the  latter  sbuse,  is  all  that  contempt,  scorn,  and 


VER.  13, 14.]  EPISTLE  TO  THE  HEBREWS.  449 

despite,  wifh  revilings,  which  are  cast  upon  lis  for  our  faith  in  him 
and  profession  of  his  name.  See  chap.  x.  33,  with  the  exposition. 
Tliis  we  bear  when  we  patiently  undergo  it,  and  are  not  shaken  in_ 
our  minds  in  what  we  suffer  by  it. 

In  these  things  consist  the  first  general  duties  of  our  Christian 
profession,  which  we  are  called  and  directed  unto  by  his  offerin-g 
himself,  and  the  manner  of  it,  namely,  (1.)  In  a  separatioii  from 
all  lumjs  of  religious  luorship  not  appointed  by  himself  (2.)  In  a 
'relinquishment  of  all  civil  and  political  privileges  which  are  incon- 
sistent with  the  profession  of  the  gospel.  (3.)  In  avowing  the  wis- 
dom, grace,  and  power  of  God  in  the  cross,  notwithstanding  the 
reproaches  that  are  cast  upon  it.  (4.)  In  giving  up  ourselves  unto 
him  in  the  discharge  of  \\\^  whole  office  towards  the  church.  (5.)  In 
conformity  unto  him  in  self-denial  and  suffering.  All  which  are 
comprised  in  this  apostolical  exhortation.  And  we  may  observe 
unto  our  owm  instruction, — 

Ohs.  II.  That  if  it  was  the  duty  of  the  Hebrews  to  forsake  those 
v/ays  of  worship  which  were  originally  of  divine  institution,  that  they 
might  wholly  give  up  themselves  unto  Christ  in  all  things  pertain- 
ing unto  God;  much  more  is  it  ouis  to  forego  all  such  pretences 
unto  religious  worship  as  are  of  human  invention.     And, — 

Ohs.  III.  Whereas  the  camp  contained  not  only  eccUsiastical,  but 
political  privileges  also,  there  ought  to  be  a  readiness  to  forego  aU 
civil  accommodations  also,  in  houses,  lands,  possessions,  converse 
with  men  of  the  same  nation,  Avhen  we  are  called  thereunto  on  the 
account  of  Christ  and  the  gospel. 

Ohs.  IV.  If  we  will  go  forth  unto  Christ  as  without  the  camp,  or 
separated  from  all  the  concerns  of  this  world,  we  shall  assuredly 
meet  with  all  sorts  of  reproaches. 

Tlie  sum  of  all  is,  that  ive  must  leave  all,  to  go  forth  unto  a  cru- 
cified Christ. 

2.  An  enforcement  of  this  exhortation,  or  an  encouragement  unto 
this  duty,  the  apostle  adds  in  the  next  words. 

Ver.  14. — "  For  we  have  here  no  continuing  city,  but  we  seek 
one  to  come." 

See  the  exposition  on  chap.  xi.  10,  16. 

The  argument  is  taken  from  the  consideration  of  the  state  of  be- 
lievers in  this  world,  which  is  such  as  calls  and  directs  them  to  go 
out  of  the  camp  unto  Christ.  This  is  our  duty,  seeing  "  we  have 
here  no  continuing  city,"  unless  we  intend  to  be  without  rest  or 
refuge. 

Two  thinsfs  are  asserted  in  this  description  of  the  present  state  of 
believers:  (1.)  Tliat  "  they  have  here  no  continuing  city."  (2.)  That 
**  they  seek  one  to  come."    It  seems,  therefore,  that  a  city  is  necessary 


450  AX  y:xrosiTioN  of  TfiE  [chap.  xiir. 

unto  all;  and  those  who  have  none  at  present  must  seek  for  one  to 
come.    And, — 

(1.)  It  is  declared,  [1.]  Where  they  have  it  not;  not  "here," — that 
is,  in  this  world,  in  this  life.     Their  interest  in  the  city  of 
Jerusalem  was  gone  after  the  Lord  Jesus  went  out  of 
the  gate  to  suffer.     And  if  it  had  continued,  yet  was  not  that  an 
abiding  city;  for  neither  could  they  long  continue  in  it,  nor  was 
itself  to  be  of  any  long  continuance,  but  was  speedily  to  be  destroyed. 
[2.]  They  had  not  a  "  city."   A  city  is  the  centre  of  men's  interests  * 
and  privileges,  the  residence  and  seat  of  their  conver- 
sation.    Hereby  are  they  freed  from  the  condition  of 
strangers  and  pilgrims;  and  have  all  that  rest  and  security  whereof 
in   this  world  they  are  capable.     For  those  who  have  no  higher 
aims  or  ends  than  this  world,  a  citi/  is  their  all.     Now  it  is  not 
said  of  believers  absolutely  that  they  belonged  to  no  city,  had  none 
that  was  theirs  in  common  with  other  men;  for  our  apostle  himself 
pleaded  that  he  was  "  a  citizen  of  no  mean  city."     And  this  is  luli- 
mated,  as  we  shall  see,  in  the  restriction  of  the  assertion,  "  a  con- 
tinuing city."     But  it  is  spoken  on  other  accounts. 

\st.  They  had  no  city  that  was  the  seat  of  divine  worship,  where- 
unto  it  was  confined,  as  it  was  before  unto  Jerusalem.  This  the  Jews 
boasted  of, and  the  apostle  acknowledgeththat  the  Christians  had  none 
such.  The  Roman  pretences  of  their  sacred  city  were  yet  unforged. 
^dly.  They  had  no  city  wherein  they  did  rest,  or  which  was  the 
seat  of  their  polity  or  conversation;  for  that  is  in  heaven,  Phil,  iii,  20: 
not  such  a  city  as  should  give  them  their  state  and  rest;  the  things 
which  they  did  idtimately  aim  at:  no  such  city  as  wherein  their 
lot  and  portion  did  lie ;  such  as  by  whose  laws  and  rules  their  con- 
versation was  regulated. 

odly.  They  had  not  an  abiding  city.     Whatever  conveniencies 
they  might  have  here  in  this  world  for  a  season,  yet  they 
had  no  city  that  was  to  abide  for  ever,  nor  which  they 
could  for  ever  abide  in. 

And  probably  herein  the  apostle  shows  the  difference  and  op2)o- 
sition  between  the  state  of  the  Christian  church  and  that  under  the 
old  testament.  For  they,  after  they  had  wandered  in  the  wilder- 
ness and  elsewhere  for  some  ages,  were  brought  to  rest  in  Jerusa- 
lem; but  sailh  he,  '  With  us  it  is  not  so;  we  have  no  city  unto  such 
an  end;  but  we  seek  one  that  is  to  come.' 

See  the  description  of  the  state  of  pilgrimage  here  intended,  in 
the  exposition  on  chap.  xi.  9,  10,  13-16. 

(2.)  Tlie  second  thing  in  the  description  given  of  the  present  state 
of  believers,  is,  that  "  they  are  seeking  one  [a  city]  to 
come.       Ihey  are  seekmg  alter  Bt,  not  as  a  thmg  un- 
known or  hard  to  be  found,  but  endeavouring  to  attain  it,  to  come 


VER.  15-17.]  EPISTLE  TO  THE  HEBREWS.  451 

unto  it.     The  use  of  the  way  and  means  unto  this  end  is  intended, 
and  that  with  diligence  and  desire,  as  the  words  import. 

And  it  was  such  a  city  they  souglit  as  they  did  not  yet  possess, 
nor  could  do  so  whilst  they  were  in  tliis  world;  it  was  one  that 
was  yet  for  to  come,  as  unto  them  and  their  enjoyment 
of  it:  rr\v  i^iXkousav, — "^/iaicity;"  not  one  indefinitely,  '"' 
but  tliat  city  which  was  to  be  their  eternal  habitation.  And  it 
is  said  to  be  to  come,  not  merely  because  it  was  future  as  unto 
their  state  and  interest  in  it,  but  with  respect  unto  their  certain 
enjoyment  of  it  on  the  account  of  divine  designation  and  appoint- 
ment. And  it  was,  [1.]  Prepared  for  them;  and  what  belonged 
thereunto.  See  chap.  xi.  16.  ['2.'\  It  wsis  jJroinised  unto  them.  For 
in  this  city  lies  that  eternal  inheritance  which  was  proposed  in  the 
promises  from  the  foundation  of  the  world.  [3.]  The  way  uuto  it 
was  prescribed  and  directed  in  the  scripture  of  the  Old  Testament, 
but  now  laid  open  and  made  plain  by  Jesus  Christ,  who  "  brou^dit 
life  and  immortality  to  hght  by  the  gospel."  In  brief,  it  is  the 
heavenly  state  'of  rest  and  glory  which  is  intended  by  this  "  city." 
And  we  are  taught  herein, — 

Obs.  V.  That  believers  are  not  like  to  meet  with  any  such  en- 
couraging entertainment  in  this  world,  as  to  make  them  unready  or 
unwilling  to  desert  it,  and  to  go  forth  after  Christ,  bearing  his  re- 
proach.— For  it  is  a  motive  in  the  apostle's  reasoning  unto  a  readi- 
ness for  that  duty,  "  We  have  here  no  continuing  city." 

Obs.  VI.  This  world  never  did,  nor  ever  will,  give  a  state  of  rest 
and  satisfaction  unto  believers. — It  will  not  aftord  them  a  city.  It 
is  "  Jerusalem  above  "  that  is  the  "  vision  of  peace. '  "  Arise  and 
depart;  this  is  not  your  rest." 

Obs.  VII.  In  the  destitution  of  a  present  satisfactory  rest,  God 
hath  not  left  believers  without  a  prospect  of  that  which  shall  be  so 
unto  eternity. — We  have  not,  but  we  seek. 

Obs.  VIII.'  As  God  hath  prepared  a  city  of  rest  for  us,  so  it  is 
our  duty  continually  to  endeavour  the  attainment  of  it  in  the  ways 
of  his  appointment. 

Obs.  IX.  The  main  business  of  believers  in  this  world  is  diligently 
to  seek  after  the  city  of  God,  or  the  attainment  of  eternal  rest  with 
him ;  and  this  is  the.  character  whereby  they  may  be  known. 

Ver.  15-17. — Having  declared  of  what  nature  our  altar  is,  and 
the  fundamental  points  of  our  religion  thence  arising,  namely,  our 
faith  in  Christ  Jesus,  and  the  profession  thereof,  in  readiness  for  the 
cross,  and  conformity  unto  him  thereby,  the  apostle  proceeds  to  de- 
clare the  other  necessary  duty  of  our  Christian  profession,  proceed- 
ing from  the  same  cau.se,  namely,  the  nature  of  our  altar  and 
sacrifice.     And  this  he  doth  still  in  opposition  unto  those  doctrines 


452  AN  EXPOSITION  OF  THE  [CHAP.  XIII, 

and  observances  about  meats,  and  other  things  of  an  alike  nature, 
which  depended  on  the  altar  in  the  tabernacle  with  its  institutions. 
And  he  reduct-th  all  our  Christian  duties  unto  three  heads,  giving 
especial  instances  in  each  kind.  Now,  these  are  such  as  are, 
1.  Spiritual,  with  respect  unto  God;  whereof  he  gives  an  mstance, 
verse  15:  2.  Moral,  with  respect  unto  men  of  all  sorts;  an  in- 
stance wliereof,  comprehensive  of  all  duties  towards  others,  we  have, 
verse  16:  and,  3.  Ecclesiastical,  in  the  church-state  wherein  to  we 
are  called  by  the  profession  of  the  gospel;  the  principal  duty  whereof 
is  instanced  in,  verse  17. 

We  have  tlierefore  in  these  verses,  which  are  upon  the  matter  the 
close  of  the  epistle,  so  far  as  it  is  instructive,  a  summary  of  the  whole 
duty  of  believers,  and  that  cast  under  three  heads,  in  a  most  proper 
order.  For,  beginning  with  tliat  duty  that  doth  immediately  con- 
cern God  himself,  which  contains  the  sum  of  the  first  table,  he  pro- 
ceeds unto  that  towards  men,  which  eminently  contains  those  of 
the  second;  and  so  concludes  with  that  duty  which  ariseth  pecu- 
liarly from  divine  institution,  which  is  superadded  unto  the  other. 
It  is  not  my  business  to  insist  at  large  on  the  things  themselves, 
but  only  to  open  the  words,  and  declare  what  is  the  mind  of  the 
Holy  Ghost  in  them. 

First,  he  proposeth  the  duty  which  we  owe  unto  God  immediately 
on  the  account  of  our  altar  and  sacrifice 

T  er.  15 A/'  a\jro\J  oSi'  ava(pipufisv  ^vaiuv  ahsfftuc  hiarravrhg  rip  0£u7, 

TOUT   'iari  KupTrhv  ^siXsuv  ofioXoyol'vruv  rip  ovo/iari  aurov. 

Ver.  15. — By  him  therefore  let  us  offer  the  sacrifice  of 
praise  to  God  continually;  that  is,  the  fruit  of  [our^  lips, 
confessino:  to  his  name. 

The  words  are  an  exhortation  unto  duty,  by  way  of  inference 
^  from  what  was  before  declared  concerninsf  the   Lord 

Christ  his  sufferings  and  offering  unto  the  sanctification 
of  the  people:  "  Therefore  let  us."  Two  things  do  follow  on  the 
due  consideration  thereof:  1.  In  general,  the  necessity  of  a  return 
unto  God  in  a  way  of  duty,  on  the  account  of  so  great  a  mercy. 
Seeing  we  are  sanctified  and  dedicated  unto  God,  by  the  blood  of 
Christ,  it  cannot  be  but  that  the  duty  of  obedience  unto  God  is  re- 
quired of  us.  2.  The  especial  nature  of  that  duty,  which  is  described 
in  the  words.  And  it  is  placed  principally  in  "praise,"  as  that 
which  it  naturally  calleth  for  and  constraineth  unto;  for  thankful- 
ness is  the  peculiar  animating  principle  of  all  gospel  obedience. 
And, — 

Ohs.  I,  Every  act  of  grace  in  God,  or  love  in  Christ,  towards  us, 
is  in  its  own  nature  obligatory  unto  thankful  obedience. 


V£R.  15.]  EPISTLE  TO  THE  HEBREWS.  453 

The  duty  itself  exhorted  unto  is  expressed  two  ways:  1.  Posi- 
tively, "  Let  us  offer  the  sacrifice  of  praise  unto  God  continually." 
2.  Declaratively,  as  unto  its  especial  nature,  "  That  is,  the  fruit  of 
our  lips,  confessing  unto  his  name." 

1.  The  duty  exhorted  unto  in  general,  is  offering  sacrifice  to  God. 
What  it  is  that  he  peculiarly  intends  the  next  words 

declare.  But  he  thus  expresseth  it,  (1.)  To  show  what  ,,  *Av«<p^,^^« 
is  the  use  of  our  altar,  in  opposition  unto  all  the  ser- 
vices of  the  altar  in  the  tabernacle,  wliich  consisted  in  the  ofFerlnfr 
of  sacrifices;  for  we  also  having  an  altar,  must  have  sacrifices  to 
offer,  without  which  an  altar  is  of  no  use.  (2.)  To  show  the  im- 
mediate end  and  object  of  all  gospel  worship;  which  is  God  himself, 
as  he  was  of  all  sacrifices.  None  might  be  offered  but  to  him  alone. 
So, 

Obs.  II.  The  religious  worship  of  nny  creatures,  under  what  pre- 
tence soever,  hath  no  place  in  our  Christian  profession.     And, — 

Obs.  III.  Every  act  and  duty  of  faith  hath  in  it  the  nature  of  a 
sacrifice  to  God,  wherewith  he  is  well  pleased. 

2.  The  especial  nature  of  this  sacrifice  is  declared,  in  opposition 
unto  the  carnal  sacrifices  of  the  law ;  and  that, — 

(1.)  In  the  only  way  and  means  of  offering  '\t ;  which  is  by  Christ: 
*'  By  him  let  us  offer."  All  the  sacrifices  of  the  people 
under  the  law  were  offered  by  the  priests:  wiierefore 
respect  is  here  had  unto  Christ  in  the  discharge  of  his  priestly  office. 
How  we  come  to  God  by  him  as  our  high  priest,  and  offer  our  sa- 
crifices by  him,  hath  been  fully  declared  in  the  exposition  of  chap, 
iv.  14-16,  X.  19-22.  In  brief,  [1.]  He  sanctifies  and  dedicates  our 
persons  unto  God,  that  we  may  be  meet  to  offer  sacrifices  unto  him. 
He  "  sanctifieth  the  people  with  his  own  blood,"  chap.  xiii.  12;  and 
makes  us  "  priests  unto  God,"  Rev.  i.  6 ;  "  an  holy  priesthood,  to 
offer  up  spiritual  sacrifice.s,  acceptable  unto  God  by  him,"  1  Pet.  ii.  5. 
[2.]  He  hath  prepared  and  made  a  way  for  our  access  with  bold- 
ness into  the  holy  place,  where  we  may  offer  these  sacrifices,  Heb. 
X.  19-22.  [3.]  He  "beareth  the  iniquity  of  our  holy  things,"  and 
makes  our  offerings  acceptable  through  his  merit  and  intercession. 
[4.]  He  continues  to  admmister  in  the  tabernacle  of  his  own  human 
nature  all  the  duties  and  services  of  the  church ;  offering  them  up  unto 
God  in  our  stead  and  on  our  behalf,  Heb.  viii.  2 ;  Rev.  viii.  3,  4.  With 
respect  unto  these,  and  other  the  like  acts  of  his  mediation,  we  are 
said  "  by  him  "  to  offer  this  sacrifice  to  God ;  that  is,  under  his 
guidance,  trusting  to  him,  relying  on  him,  pleading  his  name  and 
liis  grace  for  acceptance  with  God. 

And  "  by  him,"  is  the  same  with  by  him  alone.  There  is  a  pro- 
fane opinion  and  practice  in  the  papal  church  about  offering  our 
sacrifices  of  prayer  and  praise  to  God  b.y  others;  as  by  saints  and 


454  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

angels,  especially  the  blessed  Virgin".  But  are  they  our  altar?  Did 
they  sanctify  us  by  their  blood?  Did  they  suffer  for  us  without  the 
gate?  Are  they  the  high  priests  of  the  church?  Have  they  made 
us  priests  unto  God ;  or  prepared  a  new  and  living  way  for  our  en- 
trance unto  the  throne  of  grace?  It  is  on  the  account  of  these 
things  that  we  are  said  to  offer  our  sacrifice  by  Christ ;  and  it  is  the 
highest  blasphemy  to  assign  them  unto  any  other.     And, — 

Obs.  IV.  The  great,  yea  the  only,  encouragement  which  we  have 
to  bring  our  sacrifices  unto  God,  with  expectation  of  acceptance, 
iieth  herein,  that  we  are  to  offer  them  by  him,  who  can  and  will 
make  them  acceptable  in  his  sight.     And, — 

Obs.  V.  Whatever  we  tender  unto  God,  and  not  by  Christ,  it  hath 
no  other  acceptance  with  him  than  the  sacrifice  of  Cain. 

(2.)  In  the  especial  nature  of  it;  it  is  a  "sacrifice  of  praise."  Praise 
is  not  a  concomitant,  but  the  matter  of  the  sacrifice  in- 
tended. There  were  thank-offerings  under  the  law, 
which  were  peculiarly  accompanied  with  praises  and  thanksgivings; 
but  the  matter  of  them  was  the  blood  of  beasts.  But  this  is  such  a 
sacrifice  as  cousisteth  in  praise  only,  exclusively  unto  any  other 
matter  of  it. 

The  nature  of  gospel  obedience  consisting  in  thanksgivings  for 
Ciirist  and  grace  by  him,  the  whole  of  it  may  be  called  a  "  sacrifice 
of  praise."  So  the  apostle  describes  it  by  "presenting  our  bodies" 
(that  is,  our  persons)  "  a  living  sacrifice,  holy,  acceptable  unto  God," 
as  our  "  reasonable  service,"  Rom.  xii.  1.  But  in  the  following 
description  the  apostle  limits  it  unto  the  duties  of  worship,  and  our 
oral  praising  of  God  therein. 

There  were  two  things  in  the  sacrifices  of  old:  [1.]  The  macta- 
tion,  killing,  or  sheddmg  the  blood,  of  the  beast  that  was  to  be 
oftered;  [2.]  The  actual  offering  of  the  blood  on  the  altar.  And 
both  these  were  required  unto  the  completing  of  a  sacrifice.  The 
slaying  or  sheddiug  the  blood  of  a  beast,  wherever  it  was,  was  no 
sacrifice,  unless  the  blood  was  offered  on  the  altar;  and  no  blood 
could  be  offered  on  the  altar  unless  the  beast  was  immediately  slain 
at  the. altar  in  order  thereunto.  And  there  is  a  twofold  spiritual 
sacrifice,  in  a  resemblance  hereunto,  wherein  our  Christian  profession 
doth  consist.  The  first  is  of  a  broken  spirit:  "  Tlie  sacrifices  of  God 
are  a  broken  spirit,"  Ps.  li.  17.  Repentance,  in  mortification  and 
crucifying  of  the  flesh,  is  the  first  Christian  sacrifice.  Herein  we 
"present  our  bodies  a  living  sacrifice  unto  God."  St-e  Rom.  vi.  13. 
This  answers  the  mactation  or  killing  of  the  beast  for  sacrifice,  as  it 
is  the  death  and  destruction  of  the  flesh.  The  other  is  this  sacrifice 
of  praise;  which  answers  the  offering  of  the  blood  on  the  altar  by 
fire  with  incense,  yielding  a  sweet  savour  unto  God.  The  other 
sacrifices,  mentioned  in  th*^  next  verse,  are  so  called  from  the  general 


YER.  15.]  EPISTLE  TO  THE  HEBREWS.  455 

adjunct  of  acceptation,  though  God  be  not  their  immediate  object, 
as  we  shall  see. 

There  are  sundry  things  observable  in  this  exhortation  of  the 
apostle  unto  the  offering  of  a  sacrifice  of  praise,  on  the  consideration 
of  the  Lord  Christ  as  our  altar  and  sacrifice,  with  the  atonement 
made,  and  sanctification  of  the  church  thereby  ;  as,  [1.]  The  great 
obligation  that  is  upon  us  of  continual  thankfulness  and  praise  unto 
God  on  the  account  thereof.  The  sum  and  glory  of  our  Christian 
profession  is,  that  it  is  the  onli/  way  of  praisiug  and  glorifying  God 
fwrhis  love  and  grace  in  the  person  and  mediation  of  Christ.  [2.] 
This  obligation  uuto  praise,  succeeding  into  the  room  of  all  terrify- 
ing legal  constraints  unto  obedience,  alters  the  nature  of  that  obe- 
dience from  what  was  required  under  and  by  the  law.  [3.]  Where 
the  heart  is  not  prepared  for,  and  disposed  unto,  this  fundamental 
duty  of  praising  God  for  the  death  and  oblation  of  Christ,  no  other 
duty  or  act  of  obedience  is  accepted  luith  God. 

(S.)  Again,  whereas  the  apostle  confines  our  sacrifices  unto  praise, 
whereunto  he  makes  an  addition  in  the  next  verse  of  "  doing  good, 
and  communicating,"  all  which  are  metaphorical,  it  is  evident  that 
Ke  excludeth  all  proper  or  propitiatory  sacrifices  from  the  service  of 
tiie  church.  Here  had  been  a  place,  if  anywhere,  for  the  introduc- 
tion of  the  sacrifice  of  the  mass,  if  any  such  thing  had  been  of  divine 
institution.  For  whereas  it  pretends  to  be,  not  only  a  representa- 
tiun,  but  a  repetition  of  the  sacrifice  of  Christ,  and  the  principal 
duty  of  the  church  on  the  consideration  thereof;  is  it  not  strange, 
and  that  which  evinceth  it  to  be  a  mere,  human  figment,  that  the 
a[)ostle,  proposing  the  consideration  of  that  sacrifice  on  so  high  an 
occasion  and  in  so  eminent  a  manner,  desctibing  thereon  the  entire 
duty  of  the  church,  and  what  by  virtue  thereof  is  required  of  it, 
should  not  only  not  mention  this  mass  and  its  sacrifice,  but  also 
determine  the  duties  of  the  church  unto  things  quite  of  another 
nature?  It  is  indeed  absolutely  and  peremptorily  excluded  out  of 
Christian  religion  in  this  context  of  the  apostle.  For  his  design  is 
to  show  that  the  one  sacrifice  of  Christ  hath  put  an  end  unto  all 
other  altars  and  sacrifices  in  the  worship  of  God,  establishing  such  a 
way  of  it  as  hath  no  relation  unto  them,  yea,  as  is  inconsistent  with 
them.  Certainly,  had  there  been  any  such  thing  in  the  church,  they 
of  Rome  have  great  reason  to  take  it  unkindly  of  him,  that,  treat- 
mg  so  distinctly  and  at  large  of  all  the  sacrifices  of  the  law,  and  of 
their  accomplishment  in  the  one  sacrifice  of  Christ,  with  the  whole 
duty  of  the  church  thereon,  he  should  not  give  the  least  intimation 
of  this  sacrifice  of  the  mass,  which  was  to  succeed  into  the  room  of  all 
them  of  old,  but  leave  them  absurdly  to  seek  for  a  sorry  pretence  in 
tue  bread  and  wine  which  Alelchizedek  brought  forth  unto  Abraham 
und  his  soldiers.     But  the  truth  is,  he  hath  dealt  yet  more  unkindly 


456  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

with  them ;  for  he  hath  so  declared  the  nature  of  the  sacrifice  of 
Christ,  its  use  and  efficacy,  as  either  it  or  the  mass  must  be  turned 
out  of  the  church,  for  they  are  inconsistent. 

(4.)  This  sacrifice  of  praise  we  are  enjoined  to  offer  "  continually," 
,  diavavros:  the  same  with  -Trdvrors,  Luke  xviii.  1,  "to 
pray  always;"  and  dS/aXE/Vrws,  1  Thess.  v.  17,  "without 
ceasing."  And  two  things  are  included  in  it:  [1.]  Freedom  from  ap- 
pointed times,  seasons,  and  places.  The  sacrifices  under  the  law  had 
their  times  and  places  prescrilied  unto  them,  out  of  which  they  were 
not  accepted;  but  as  unto  this  of  ours,  every  time  and  place  is 
equally  approved.  For  it  may  comprise  places  as  well  as  times; 
from  a  distinction  whereof  we  are  freed  by  the  gospel, — h  vdvn  rozu)^ 
1  Cor.  i.  2.  [2.]  Diligence  and  perseverance.  This  is  that  which 
we  ought  to  attend  unto  and  to  abide  in ;  that  is,  to  do  it  continually, 
as  occasions,  opportunities,  and  appointed  seasons,  do  require.  A 
constant  readiness  of  mind  for  it,  with  a  holy  disposition  and  incli- 
nation of  heart  unto  it,  acted  in  all  proper  seasons  and  opportunities, 
is  enjoined  us,     And, — 

Obs.  VI.  To  abide  and  abound  in  solemn  praise  to  God  for  Jesus 
Christ,  his  mediation  and  sacrifice,  is  the  constant  duty  of  the 
church,  and  the  best  character  of  sincere  believers. 

(5.)  In  the  last  place,  the  apostle  gives  us  a  declaration  of  the  nature 
of  this  sacrifice  of  praise,  which  he  recommendeth  unto 
us.     '  It  is,'  saith  he,  '  or  it  consisteth  in,  '*  the  fruit  of 


»> 


our  lips,  confessing  unto  his  name.' 

It  is  generally  granted  that  this  expression,  "  The  fruit  of  our 

lips,"  is  taken  from  Hos.  xiv.  3,  where  the  same  duty  is 

K.fri.^^.xico..  ^^^^^^  ^j.j^^b^  nna  _"the  calves  of  our  lips;"  for  the 

sense  is  the  same  in  both  places,  and  praise  unto  God  is  intended 
in  them  both.  But  the  design  of  the  apostle  in  alleging  this  place 
is  peculiar.  For  the  prophet  is  praying  in  the  name  of  the  church 
for  mercy,  grace,  and  deliverance;  and  hereon  he  declareth  what  is 
the  duty  of  it  upon  an  answer  unto  its  prayers.  Now  whereas 
this,  according  to  the  institutions  of  the  law,  was  to  have  been  in 
vows  and  thank-offerings  of  calves  and  other  beasts,  he  declares, 
that,  instead  of  them  all,  vocal  thankfulness,  in  celebrating  the 
praise  of  God,  should  succeed.  This  he  calls  "  the  calves  of  our 
lips,"  because  that  the  use  of  our  lips  in  praise  was  to  come  into  the 
room  of  all  thank-offerings  by  calves.  The  psalmist  speaks  to  the 
same  purpose,  Ps.  li.  15,  16.  But  moreover,  the  mercy,  grace,  and 
deliverance  which  the  prophet  treats  about  in  that  place,  were  those 
which  were  to  come  by  the  redemption  which  is  in  Christ  Jesus. 
After  that  there  was  to  be  no  more  sacrifice  of  calves,  but  spiritual 
sacrifices  of  praise  only;  which  he  therefore  calls  "  the  calves  of  our 
lips."     The  apostle  therefore  doth  not  only  cite  his  words,  but  re- 


VER.  16.]  EPISTLE  TO  THE  HEBREWS.  457 

Bpects  the  design  of  the  Holy  Gliost  in  them,  which  was  to  declare 
the  cessation  of  all  carnal  sacrifices,  upon  the  deliverance  of  the 
church  by  the  sacrifice  of  Christ.  And  he  changeth  the  words  from 
"calves"  to  "fruit,"  to  declare  the  sense  of  the  metaphor  in  the 
prophet. 

And  because  there  may  yet  be  some  ambiguity  in  that  expression, 
"  The  fruit  of  our  lips,"  which  in  general  is  the  product  and  effect  of 
them,  he  adds  a  declaration  of  its  nature  in  these  words,  ,^  , 
"  Coui'essing  unto  his  name:"  o\w  lips  confessing ;  that  rm, n-^  ovif^a-rt 
is,  we  confessing  by  our  lips.  The  Hebrew  word  "^"^J,  *''^'»''- 
which  the  LXX.  usually  render  by  6,ao>.oy6w,  signifies  "  to  praise," 
properly.  But  because  the  praise  of  God  consisteth  principally  in 
the  acknowledgment  of  his  glorious  excellencies  and  works,  to 
"  confess  unto  him," — that  is,  so  to  profess  and  acknowledge  those 
things  in  him, — is  the  same  with  praising  of  him.  And  the  apostle 
chooseth  to  make  use  of  this  word  in  this  place,  because  the  praise 
which  he  intends  did  consist  in  the  solemn  acknowledgment  of  the 
wisdom,  love,  grace,  and  goodness  of  God,  in  the  redemption  of  the 
church  by  Jesus  Christ,  This  is  "  confessing  unto  his  name." 
Wherefore  this  is  that  which  we  are  taught,  namely,  that — 

Ohs.  VII.  A  constant  solemn  acknowledgment  of  the  glory  of 
God,  and  of  the  holy  excellencies  of  his  nature  (that  is,  his  name),  in 
the  work  of  the  redemption  of  the  church  by  the  suffering  and 
offering  of  Clirist,  is  the  principal  duty  of  it,  and  the  animating 
soul  and  principle  of  all  other  duties  whatever. 

This  is  the  great  sacrifice  of  the  church,  the  principal  end  of  all 
its  ordinances  of  worship,  the  means  of  expressing  our  faith  and 
trust  in  the  blood  or  mediation  of  Christ,  and  of  giving  up  that  re- 
venue of  glory  to  God  which  in  this  world  we  are  intrusted  withal. 

Yer.  1 6. — T^g  3s  ilrroifag  xai  zoivuviag  fLTi  siriXavSaviah'  roiauTuig 
yap  ^vaiaig  iuapion/rai  6  Qsog. 

Ver.  16. — But  [moreover]  to  do  good  and  to  communicate 
forget  not,  [of  icell-doing  and  communication,  or  dis- 
tribution, be  not  forcjetJul\\  for  with  such  sacritices  God 
is  well  pleased. 

From  the  first  great  instance  of  Christian  duties  on  the  account 
of  the  sanctification  of  the  church  by  the  blood  of  Christ,  in  those 
spiritual  duties  of  worship  whereof  God  himself  is  the  immediate 
object,  to  manifest  what  influence  it  ought  to  have  upon  the  whole 
of  our  obedience,  even  in  things  moral  also,  and  the  duties  of  the 
second  table,  he  adds  this  exhortation  unto  them  in  such  instances 
as  are  the  spring  of  all  mutual  duties  among  ourselves,  and  towards 


458  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

mankind.  And  because  he  persisteth  in  his  design  of  declaring  the 
nature  of  gospel-worship  and  obedience,  in  opposition  unto  the  in- 
stitutions of  the  law,  (which  is  his  argument  from  the  9tli  verse;) 
he  calls  these  duties  also  "sacrifices,"  upon  the  account  of  the  gene- 
ral notion  of  being  accepted  with  God,  as  the  sacrifices  were  of  old. 
There  is  in  the  words,  1.  A  note  of  connection;  2.  Duties  pre- 
scribed;  8.  An  enforcement  of  the  exhortation  unto  them. 

1.  The  first  is  in  the  particle  d;,  "  but."     It  is  not  here  excep- 

tive or  adversative,  as  though  something  adverse  unto 
what  was  spoken  of  is  now  prescribed ;  but  it  is  only 
continuativc,  and  may  well  be  rendered  "  moreover."  '  Unto  the 
former  duties  add  this  also.'  It  may  be,  also,  that  the  apostle  doth 
prevent  an  evil  that  is  apt  to  arise  in  the  minds  of  men  on  this 
occasion.  Having  prescribed  the  great  duty  of  divine  worship, — of 
that  acknowledgment  of  God  which  compriseth  all  the  actings  of 
our  souls  whereof  he  is  the  immediate  object, — some  might  think 
that  this  is  the  whole  required  of  them,  or  that  whilst  they  do  attend 
thereunto  they  might  be  regardless  of  other  things.  To  obviate 
this  evil'  the  apostle  thus  introduceth  the  injunction  of  this  duty, 
"But;"  that  is,  'But  yet,  notwithstanding  the  diligence  required  in 
the  other  duty,  forget  not  this.' 

Obs.  I.  It  is  dangerous  unto  the  souls  of  men  when  an  attendance 
unto  one  duty  is  abused  to  countenance  the  neglect  of  another, — 
So  may  the  duties  of  the  first  table  be  abused  to  the  neglect  of 
those  of  the  other,  and  on  the  contrary.  There  is  a  harmony  in 
obedience,  and  a  failure  in  any  one  part  disturbs  the  whole. 

2.  In  the  first  part  of  the  words,  there  is  first  the  manner  of  the 
prescription  of  the  duties  intended;  and  then  tlie  duties  themselves. 

(1.)  The  'manner  of  their  prescription  is,  "  Forget  them  not." 
See  the  exposition  on  verse  2,  where  the  same  phrase  is 
Biinlh'^'^'"'  ^^^^^^-  ^^^^  ^^^^  apostle  applying  this  caution  unto  tins 
sort  of  duties,  seems  to  intimate  that  there  is  a  more 
than  ordinary  jDroneness  in  men  to  furget  and  neglect  them.  And 
it  is  not  a  natural,  but  a  sinful  forgetfulness  that  is  prohibited. 
And  this  may  arise  from  many  vicious  habits  of  mind;  [1.]  From 
an  undue  trust  unto  religious  duties;  as  it  doth  in  many  barren 
professors  of  religion.  [2.]  From  vain  pleas  and  pretences  against 
duties  attended  with  trouble  and  charge,  proceeding  from  self-love. 
[o.]  A  want  of  that  goodness  of  nature  and  disposition  which  effec- 
tual grace  will  produce.  [4.]  A  want  of  that  compassion  towards 
sufferers  which  is  required  in  them  that  are  themselves  in  the  body^ 
recommended  verse  3.  From  these  and  the  like  corrupt  inclina- 
tions may  arise  a  sinful  neglect  and  forgetfulness  of  these  duties; 
which  are  therefore  all  to  be  watched  against.  Or  there  may  be  a 
meiosis  in  the  expression:  "Forget  not;"  that  is,  diligently  attend 


TER.  IC]  EPISTLE  TO  THE  HEBluaVS.  459 

unto  these  things.  However,  the  warning  is  v/holesome  and  useful, 
that  we  should  not  suffer  a  forgetfulness  or  ncgk'ct  of  these  duties 
by  any  means  to  creep  upon  us,  but  be  diligent  in  attending  unto 
them  on  all  occasions. 

(2.)  The  duties  themselves  are  two;  the  one  more  general,  the 
other  more  particular. 

[].]  The  first  is  su'^oita,  "  doing  of  good,"  well-doing.     This  con- 
cerns the  whole  course  of  our  lives,  that  which  in  all     _    .     , 
thujcrs  we  ouiiht  to  attend  unto.       ratient  contniuance 
iu  well-doing"  is  the  life  of  a  believer,  Rom.  ii.  7.     This  we  are 
warned  not  to  be  weary  of  or  faint  in.  Gal.  vi.  9;  2  Thess.  iii.  13; 
and  it  is  commended  unto  us,  1  Pet.  ii.  15,  iii.  17,  iv.  19. 

And  this  i-j'^oifa  iucludeth  in  it  three  things:  1st.  A  gracious 
propensity  and  readiness  of  mind  to  do  good  unto  all.  "  The  libe- 
ral deviseth  liberal  things,"  Isa.  xxxii,  8.  ^cUy.  The  acting  of  this 
inclination  in  all  ways  and  things,  spiritual  and  temporal,  whereby 
we  may  be  useful  and  helpful  unto  mankind.  3(Ui/.  The  embrac- 
ing of  all  occasions  and  opportunities  for  the  exercise  of  pity,  com- 
passion, and  loving-kindness  in  the  earth.  It  requires  that  the 
design  of  our  lives,  according  unto  our  abilities,  be  to  do  good  unto 
others;  which  is  comprehensive  of  all  the  duties  of  tho  second 
table. 

Hereon  "  vir  bonus  est  commune  bonum."  This  beneficence,  in 
the  acting  of  it,  is  the  life,  salt,  and  ligament  of  human  conversa- 
tion; without  which  the  society  of  mankind  is  like  that  of  beasts, 
yea,  of  devils.  It  is  the  glory  of  religion  ;  nothing  doth  render  it 
so  honourable  as  its  efficacy  to  make  men  good  and  useful.  It  is 
the  great  evidence  of  the  renovation  of  our  nature  into  the  likeness 
and  image  of  God,  who  is  good,  and  doeth  good  unto  all:  a  demon- 
stration of  altering  our  centre,  end,  and  interest,  from  self  to  God. 

For  men  to  be  unready  unto  this  duty,  the  principle  whereof 
ou<dit  to  rejjulate  them  in  the  whole  course  of  their  lives, — not  to 
embrace  occasions  cheerfully  of  exercising  loving-kindness  in  the 
earth  according  to  their  ability, — is  a  representation  of  that  image 
whereunto  they  are  fallen  in  their  departure  from  God.  And  no- 
thing will  be  a  greater  relief  to  a  man,  in  any  calamity  that  may 
befall  him  in  this  world,  than  a  satisfaction  in  his  own  mind  that 
the  design  of  hiti  life  hath  been  in  all  things,  and  by  all  ways,  accord-'^ 
ing  to  his  ability  and  opportunities,  to  do  good  unto  men. 

[:^.]  There  is  prescribed  a  particular  instance  of  this  beneficence, 
which  on  sundry  accounts  constitutes  an  especial  duty 
m  itself, — and  tliat  is     communication;     that  is,  a  dis- 
tribution of  the  good  things  we  enjoy  unto  others,  according  as  their 
necessities  do  require.     It  is  beneficence  restrained  by  its  object, 
whicii  is  pucuiiarly  the  poor  and  indigent;   and  by  its  ijrincipie. 


460  AN  EXPOSITION  OF  THE  [CKAP.  XIII. 

which  is  pity  and  compassion.  Koivuvla  is  the  actual  exercise  of  that 
charity  towards  the  poor,  which  is  required  of  us  in  the  distribution 
of  good  tilings  unto  them,  according  to  our  ability. 

This  is  an  important  evangelical  duty,  which  the  Scripture  every- 
where gives  us  in  charge,  as  that  wherein  the  glory  of  God,  the  sal- 
vation of  our  own  souls,  with  the  honour  of  our  profession,  are 
highly  concerned.  To  be  negligent  herein,  is  to  despise  the  wisdom 
of  God  in  the  disposal  of  the  lots  and  conditions  of  his  own  children 
in  the  world  in  so  great  variety  as  he  hath  done  always,  and  will 
always  continue  to  do.  He  doth  it  for  the  exercise  of  those  graces 
in  them  which  their  several  conditions  call  for:  such  are  patience, 
submission,  and  trust,  in  the  poor;  thankfulness,  bounty,  and  charity, 
in  the  rich.  And  where  these  graces  are  mutually  exercised,  there 
are  beauty,  order,  and  harmony,  in  this  effect  of  divine  wisdom,  with 
a  revenue  of  glory  and  praise  unto  himself.  Good  men  are  scarce 
ever  more  sensible  of  God  than  in  giving  and  receiving  in  a  due 
manner.  He  that  gives  aright,  finds  the  power  of  divine  grace  in 
his  heart;  and  he  that  receives,  is  sensible  of  divine  care  and  love 
in  supplies:  God  is  nigh  to  both.  Wherefore  to  be  negligent  herein, 
is  to  despise  the  wisdom  of  God  in  his  holy  disposal  of  the  various 
outward  conditions  of  his  children  in  this  world.  No  man  is  rich 
or  poor  merely  for  himself,  but  to  fill  up  that  public  order  of  things 
which  God  hath  designed  unto  his  own  sflorv.  But  there  is  no  end 
of  what  might  be  spoken  on  this  head,  or  unto  the  necessity  and 
excellency  of  this  duty.  And  from  the  injunction  of  these  duties  we 
may  obsf^rve, — 

Obs.  II.  Tiiat  the  world  itself,  even  in  those  that  believe  not,  doth 
receive  great  advantage  by  the  grace  administered  from  the  death 
of  Christ,  and  its  fruits,  whereof  the  apostle  treats. — For  there  is  an 
obligation  on  them,  and  an  inclination  wrought  in  them,  who  are 
sanctified  by  his  blood,  to  "  do  good  unto  all  men,"  all  manner  of 
ways,  as  they  are  able.  And  there  was  a  time  when  the  world  was 
filled  with  the  fruits  of  it.  Did  all  those  who  at  this  day  profess 
the  name  of  Christ,  show  forth  the  virtue  of  his  mediation  in  these 
duties,  as  the  profession  of  religion  would  be  glorious,  so  the  benefit 
whicli  the  world  would  receive  thereby  would  be  unspeakable. 

Obs.  III.  That  religion  hath  no  relation  unto  the  cross  of  Christ, 
which  doth  not  incline  and  dispose  men  unto  benignity,  and  the 
exercise  of  lovitg  kindness  towards  all. 

Obs.  IV.  Much  less  hath  that  so  which  guides  and  disposeth  its 
professors  unto  rage,  cruelty,  and  oppression  of  others,  on  the  ac- 
count of  an  interest  of  its  own. 

Obs.  V.  We  ought  always  to  admire  the  glory  of  divine  wisdom, 
which  hath  so  disjjosed  the  state  of  the  church  in  this  world  that 
there  should  be  continual  occasion  for  the  exercise  of  every  grace 


YER.  16.J  EPISTLE  TO  THE  HEBREWS.  461 

mutually  among  ourselves.    For  all  the  works  of  providence  do  serve 
the  glory  of  God  in  the  exercise  of  grace. 

06.9.  VI.  Beneficence  and  communication  are  the  only  outward 
evidences  and  demonstrations  of  the  renovation  of  the  image  of  God 
in  us. 

Ohs.  VII.  God  hath  laid  up  provision  for  the  poor  in  the  grace 
and  duty  of  the  rich;  not  in  their  coffers  and  their  barns,  wherein 
they  have  no  interest.  And  in  that  grace  lies  the  right  of  the  poor 
to  be  supplied. 

3.  The  observance  of  these  duties  the  apostle  presseth  on  them 
from  this  consideration,  that  "  with  such  sacrifices  God  is  well 
pleased."  He  persists  in  his  way  of  calling  our  Chris- 
tian duties  by  the  name  of  "sacrifices;"  and  he  doth  it  to  ,  '"^"■^"'s 
confirm  the  cessation  of  all  other  sacrifices  in  the  church, 
upon  the  accomplishment  of  the  signification  of  them  all  in  the 
sacrifice  of  Clirist.  But  yet  there  is  a  peculiar  reason  for  assigning 
this  appellation  unto  moral  duties,  to  be  performed  mutually  among 
ourselves.  For  in  every  sacrifice  there  was  a  decrement  unto  the 
offerer.  He  was  not  to  offer  that  which  cost  him  notljing.  Part  of 
his  substance  was  to  be  transferred  froui  himself  unto  God.  So  is 
it  in  these  duties:  they  cannot  be  duly  observed,  but  there  must  be 
an  alienation  of  what  is  ours,  in  time,  in  ease,  in  our  substance,  and  a 
dedication  of  it  unto  God.  Hence  they  have  the  general  nature  ol 
sacrifices,  as  to  cost  and  parting  with  our  substance,  or  what  is  ours. 
So  in  the  first  recorded  sacrifi.ces  of  Cain  and  Abel,  each  of  them 
gave  somewhat  of  his  own  unto  God ;  the  one  of  the  fruit  of  the 
ground,  the  other  of  the  firstlings  of  the  flock.  In  things  of  the 
like  nature  do  these  sacrifices  much  consist.  But  in  general  all 
things  done  for  God,  unto  his  glory,  and  accepted  with  him,  may  be 
so  called. 

The  force  of  the  motive  consists  in  this,  that  "  with  these  sacrifices 
God  is  well  pleased."    The  Vulg.  Lat.  renders  the  words, 
"promeretur  Deus;"   and   the   Rhem.,   "God   is  pro-    .ff^'"-«' 

t     _  ,  '  '  r  fl  es»s. 

merited:"  with  a  barbarous  word,  and  a  false  significa- 
tion assigned  unto  it.  And  from  their  own  feigned  word  those  of 
the  church  of  Rome  dispute  for  the  merit  of  good  works;  wliereof, 
at  least  in  their  sense,  there  is  nothing  in  the  text,  nor  any  thing  to 
give  the  le.ist  countenance  thereunto.  The  word  is  no  more  but 
"  accepted,"  or  "  well  approved  of;"  and  being  spoken  of  God,  is  his 
being  well  pleased  with  what  is  done;  that  is,  his  aj)probation  of  it. 
Wherefore  the  apostle  having  called  these  duties  "  sacrifices,"  he 
expresseth  God's  respect  unto  them  by  a  word  signifying  the  act  of 
his  mind  and  will  towards  the  sacrifices  of  old.  So  it  is  said  he  had 
"  respect  unto  the  offering  of  Abfl,"  Gen.  iv.  4;  that  is,  he  approved 
of  it  and  accepted  it,  as  our  apostle  declares,  Heb.  xi.  4.     So,  on  the 


462  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

sacrifice  of  Noah,  it  is  said  that  he  "  smelled  a  savour  of  rest,"  Gen. 
viii.  21.  It  was  well-pleasing  unto  him.  And  this  frame  of  mind 
in  God  with  respect  unto  those  sacrifices  doth  the  apostle  express  by 
this  word,  "  Is  well  pleased."  But  there  is  also  in  the  word  a  clear 
intimation  of  the  especial  jjleasiwe  of  God  in  these  things.  This  is 
that  which  he  is  well  pleased  withal  in  an  especial  manner.  And 
hence  we  may  learn, — 

Obs.  VIII.  That  the  will  of  God  revealed  concerning  his  accept- 
ance of  any  duties,  is  the  most  effectual  motive  unto  our  diligence 
in  them. — Promise  of  acceptance  gives  life  unto  obedience. 

Obs.  IX.  The  works  and  duties  which  are  peculiarly  useful  unto 
men,  are  peculiarly  acceptable  unto  God. 

Ver.  17. — TIiIDiedi  roTc,  rjyou/xsvoig  hiMoov  xal  liriixirf  avToi  yap  aypuv- 
vovffiv  ii-rrip  TMV  -^w/uv  v/ji,uv,  ug  Xoyov  aTobuiaovng'  ha  fiira  yapag  tovto 
':roiuiai  xal  i^ri  anvaC^ov-ig'   dXvatrsXig  yap  v/mH/  toZto. 

Ver.  17. — Obey  them  that  have  the  rule  over  you,  and 
submit  yourselves:  for  they  watch  for  your  souls  as  they 
that  must  give  an  account,  that  they  may  do  it  with 
joy,  and  not  mourning;  for  that  is  unprofitable  for  you. 

This  is  the  third  instance  of  duties  required  in  our  Christian  pro- 
fession on  the  account  of  the  sacrifice  of  Christ,  and  our  sanctifica- 
tion  by  his  blood.  And  it  is  in  things  ecclesiastical,  or  gospel 
institutions.  And  some  things  are  to  be  premised  unto  the  exposition 
of  the  words. 

1.  There  is  a  supposition  of  a  settled  church-state  among  them 
unto  whom  the  apostle  wrote;  whereof  he  gave  intimation,  chap. 
X.  24,  25.  For  there  were  among  them  rulers,  and  those  that  were 
ruled;  into  which  two  sorts  he  distributes  the  whole.  And  he  adds 
moreover  their  mutual  duties  in  that  church-state,  and  that  dis- 
tinctly, according  to  the  office  of  the  one  and  capacity  of  the  other. 

2.  This  epistle  was  written  immediately  to  the  community  of  the 
faithful,  or  body  of  the  fraternity  in  the  church,  and  that  in  distinc- 
tion from  their  rulers  or  guides,  as  appeareth  both  in  this  place  and 
verse  24,  Hence  all  the -duties  contained  in  it  are  given  in  imme- 
diate charge  unto  them.  So  it  was  in  those  primitive  times,  when 
the  church  itself  was  intrusted  with  the  care  of  its  own  edification. 
But  these  things  can  scarce  be  accommodated  unto  the  present  state 
of  most  churches  in  the  world,  wherein  the  people  as  such  have  no 
interest  in  their  own  edification. 

3.  The  especial  duty  here  prescribed  includes  all  that  concerns 
church  rule  and  order;  for  the  springs  of  all  things  belonging  there- 
unto lie  in  the  due  obedience  of  the  church  unto  its  rulers^  and  theu* 


YER.  17.]  EPISTLE  TO  THE  HEBREWS.  463 

due  discharge  of  their  office; — in  them  [it?]  they  also  are  enjoined. 
This,  therefore,  added  unto  the  sj)iricual  and  moral  duties  before 
mentioned,  gives  us  a  summary  of  the  whole  duty  of  believers. 

The  words  contain  a  prescription  of  a  duty,  with  the  ground  or 
reason  of  it.  In  the  first  there  is,  (1.)  The  persons  towards  whom 
it  is  to  be  discharged;  that  is,  their  "rulers."  (2.)  The  duty  itself, 
whereof  there  are  two  parts:  [1.]  Obedience,  "Obey  them;"  [2.] 
Submission,  "  And  submit  yourselves."  In  the  second  there  are  two 
things:  (].)  The  reason  for  the  equity  and  necessity  of  this  duty:  and 
this  is  taken  from  a  due  discharge  of  their  office  and  work,  "  They 
watch  for  your  souls;"  which  is  amplified  from  the  consideration  of 
their  accountableness  unto  Christ  for  their  office,  "  As  those  that 
must  give  an  account."  (2.)  An  enforcement  of  the  reason  itself, 
from  the  different  ways  of  their  giving  account,  with  the  different 
causes  and  events  thereof,  "  That  they  may  do  it  with  joy,"  etc. 

1.  (1.)  The  persons  towards  whom  the  duty  is  prescribed,  are 
"  those  that  have  the  rule  over  them."  Of  the  meau- 
inff  of  the  word  here  used,  see  the  exposition  of  verse  ,  "^"'^  ^7"^ 
7  of  this  chapter.  It  signifies  properly  guides  or  leaders, 
though  usually  applied  unto  them  that  guide,  feed,  or  I^ad  with 
authority,  or  by  virtue  of  office.  But  all  the  names  given  by  the 
Holy  Ghost  unto  those  who  preside  in  the  church  are  exclusive  of 
rigid  authority,  and  pregnant  with  notions  of  spiritual  care,  duty, 
and  benignity.  Styles  or  titles  of  magisterial  power,  of  earthly  dig- 
nity, of  rigid  authority,  are  fureign  to  evangelical  churches:  '  Your 
guides,  your  leaders;  who  rule  by  rational  guidance  and  conduct.' 

These  guides  or  rulers  are  those  who  are  called  the  "  elders"  or 
"  bishops"  of  the  church.     And, — 

[].]  There  were  many  of  them  in  each  church.  For  suppose  that 
the  apostle  wrote  this  epistle  directly  and  immediately  unto  all  the 
churches  in  Judea  (which  yet  he  did  not,  but  unto  that  at  Jerusa- 
lem,) yet  each  of  them  must  be  supposed  to  have  had  more  of  these 
rulers  of  their  own  than  one;  for  they  are  directejjj,  to  obey  them 
that  had  the  rule  over  them,  and  not  over  others;  those  that  watched 
over  their  souls,  and  were  to  give  an  account  of  them.  Here  is  no 
room  left  for  a  single  bishop,  and  his  rule  in  the  church, — much  less 
for  a  pope. 

[2.]  These  rulers  or  guides  were  then  of  two  sorts,  as  the  apostle 
declares,  1  Tim.  v.  17;  first,  such  as  together  with  rule  ^a6oHre(/ a7so 
in  word  and  doctrine ;  and  then  such  as  attended  unto  rule  only. 
And  if  this  be  not  here  allowed,  let  it  be  taken  in  the  other  sense, 
and  then  the  two  parts  or  duties  of  the  same  office,  or  teaching  and 
ruling,  are  directed  unto.  For  distinct  respect  is  had  unto  them  in 
the  prescription  of  the  duties  here  mentioned,  as  we  shall  see. 

[o.J  The  grant  of  these  guides  unto  the  church,  tins  office  and  its 

VOL.   XVI.— oO 


464  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

due  discharcfe,  being  of  necessity  unto  its  edification,  is  an  act  of  the 
authority  of  Christ,  and  an  effect  of  his  love  and  care,  as  our  apostle 
declares  at  large,  Eph.  iv.  8-16.  And  where  those  that  take  upon 
them  so  to  be  are  useless,  or  obstructive  as  unto  that  end,  they  must 
bear  their  own  judgment.  This  is  certain,  that  in  after  ages  the 
church  owed  its  ruin  unto  its  guides,  who  led  it  into  a  fatal  apostasy. 

[4-.]  The  rulers  or  guides  here  intended  were  the  ordinary  elders, 
or  officers  of  the  church,  which  were  then  settled  among  them.  For 
although  probably  one  of  the  apostles  was  yet  alive  among  them, 
yet  it  is  plain  that  it  is  their  ordinary  officers,  which  had  the  pecu- 
liar rule  of  them,  that  are  intended.  Aud  that  there  be  such,  more 
than  one  in  every  church,  belongs  unto  the  complete  state  and  con- 
stitution of  it^ 

(2.)  There  are  two  parts  of  the  duty  enjoined  with  respect  unto 
these  guides,  and  that  with  distinct  respect  unto  the  two  parts  of 
their  office  before  mentioned,  namely,  of  teaching  and  ruling. 

[1.]  It  is  with  respect  unto  their  teaching,  preaching,  or  pastoral 
feeding,  that  they  are  commanded  to  "  obey  them." 
For  the  word  signifies  an  obedience  on  a  persuasion; 
such  as  doctrine,  instruction,  or  teaching,  doth  produce.     And, — 

[2.]  The  submission  required,  "  Submit  yourselves,"  respects  their 
rule,  '  Obey  their  doctrine,  and  submit  to  their  rule.' 
And  some  things  must  be  observed,  to  clear  the  inten- 
tion of  the  apostle  herein. 

\st.  It  is  not  a  blind,  implicit  ohedience  and  subjection,  that  is 
here  prescribed.  A  pretence  hereof  hath  been  abused  to  the  ruin 
of  the  souls  of  men;  but  there  is  nothing  more  contrary  to  the  whole 
nature  of  gospel  obedience,  which  is  our  "  reasonable  service;"  and 
in  particular,  it  is  that  which  would  frustrate  all  the  rules  and  direc- 
tions given  unto  believers  in  this  epistle  itself,  as  well  as  elsewhere, 
about  all  the  duties  that  are  required  of  them.  For  to  what  pur- 
pose are  they  used,  if  no  more  be  required  but  that  men  give 
up  themselveSjIlby  an  implicit  credulity,  to  obey  the  dictates  of 
others? 

2dli/.  It  hath  respect  unto  them  in  their  office  only.  If  those 
■who  suppose  themselves  in  office  do  teacii  and  enjoin  things  that 
belong  not  unto  their  office,  there  is  no  obedience  due  unto  them 
by  virtue  of  this  command.  So  is  it  with  the  guides  of  the  church 
of  Rome,  who,  under  a  pretence  of  tlieir  office,  give  commands  in 
secular  things,  no  way  belonging  unto  the  ministry  of  the  gospel. 

8dii/.  It  is  their  duty  so  to  obey  whilst  they  teach  the  things  which 
the  Lord  Ch list  hatli  appointed  them  to  teach;  for  unto  them  is 
their  comrrjission  limited.  Matt,  xxviii.  20:  and  to  submit  unto  their 
rule  whilst  it  is  exercised  in  the  name  of  Christ,  according  to  his 
insfUtution,  aud  by  the  rule  of  the  word,  and  not  otherwise.     When. 


VER.  17.J  EPISTLE  TO  THE  HEBREWS.  465 

they  depart  from  these,  there  is  neither  obedience  nor  submission 
due  unto  them.     Wherefore, — 

Atlihj.  In  the  performance  of  these  duties,  there  is  supposed  a 
judf/ment  to  be  made  of  what  is  enjoined  or  taught,  by  the  word  of 
God,  according  to  all  the  instructions  and  rules  that  are  given  us 
therein.     Our  obedience  unto  them  must  be  obedience  unto  God. 

5tJdy.  On  this  supposition  their  word  is  to  be  obeyed  and  their 
rule  submitted  unto,  not  only  because  they  are  true  and  right  ma- 
terially, but  also  because  they  are  theirs,  and  conveyed  from  them 
unto  us  by  divine  institution.  A  regard  is  to  be  had  unto  their 
authority  and  ofSce-power  in  what  they  teach  and  do.  And  it  is 
hence  evident, — 

Obs.  I.  That  the  due  obedience  of  the  church,  in  all  its  members, 
unto  the  rulers  of  it,  in  the  discharge  of  their  office  and  duty,  is  the 
best  means  of  its  edification,  and  the  chief  cause  of  order  and  peace 
in  the  whole  body.  Therefore  is  it  here  placed  by  the  apostle  as 
comprehensive  of  all  ecclesiastical  duties. 

2.  The  ground  of  this  duty,  or  the  principal  motive  unto  it,  is 
taken  from  the  office  of  these  rulers,  and  their  discharge  of  it. 

(1.)  "  They  watch  for  your  souls,  as  they  that  must  give  account.'' 
*  Obey  them,  for  they  watch.     Make  the  consideration       ,    ,     , 

1  r  •  ^  >  Avroi   yap. 

hereof  a  motive  unto  your  duty. 

"Th-y  watch."  The  word  used  is  peculiar  unto  this  place,  and  it 
denotes  a  watchfulness  with  the  greatest  care  and  dili-    , 

111  T  1         Aypvrvouri. 

gence,  and  that  not  without  trouble  or  danger;  as  Jacob 

kept  and  watched  the  flocks  of  Laban  in  the  night.    And  they  did  it 

"  for  their  souls;"  about  them,  concerning  them  and  the 

things  that  belonged  unto  them;  fur  their  good,  (so  uTrtp    ^„, . ~7iL^I'"* 

frequently  denotes  the  final  caus*^), — tliat  souls  may  l)e 

guided,  kept,  and  directed,  unto  their  present  duty  and  future  reward. 

And  the  apostle  compriseth  herein  the  whole  duty  of  the  pastoral 
office,  with  the  manner  of  its  discharge.  Wherein  that  duty  dotli 
consist,  wliat  are  the  principal  parts  and  acts  of  it,  I  have  elsewhere 
declared.^  Here  the  thing  itself  is  intimated,  but  the  manner  of  its 
discharge  is  principally  intended ; — that  is,  with  design,  care,  and 
dilioence;  and  that  against  troubh  s,  dangers,  and  oppositions.  As 
if  it  were  said,  '  The  work  and  design  of  these  rulers  is  solely  to  take 
care  of  your  souls, —  by  all  means  U)  preserve  them  from  evil,  sin, 
backslidmo-;  to  instruct  and  feed  them;  to  promote  their  faith  and 
obedience;  that  tiiey  may  be  led  safely  to  eternal  rest.  For  this  end 
is  their  office  appointed,  and  herein  do  they  labour  continually.' 

Where  this  is  not  the  design  of  church  rulers,  where  it  is  not 


'  See  "Duty  of  Pastors  and  People,"  eto.,  vol.  xiii.  7;  ani]  "A  Bri<^f  Ins;ruc- 
tion  in  the  Worship  of  God,"  etc.,  vol.  xv.  403,  miscellaneous  works. — Ed. 


4G6  AN  EXPOSITION  OF  THE  [CIIAP.  XIIl. 

their  work  and  employment,  where  they  do  not  evidence  it  so  to 
be,  they  can  chum  no  obedience  from  the  chmxh,  by  virtue  of  this 
rule.  For  the  words  here  used  are  so  a  motive  unto  this  obedience, 
as  that  they  also  contain  the  formal  reason  of  it ;  because  this 
watching  belongs  unto  ihe  essence  of  the  office  in  the  exercise  of  it, 
without  which  it  is  an  empty  name. 

Obs.  II.  An  assumption  of  right  and  power  by  any  to  rule  over 
the  church,  without  evidencing  their  design  and  work  to  be  a  watch- 
ing for  the  good  of  their  souls,  is  pernicious  unto  themselves,  and ' 
ruinous  unto  the  church  itself. 

On  the  other  side;  that  all  the  members  of  the  church  may  be 
kept  in  due  obedience  unto  their  guides,  it  is  necessary  that  they 
always  consider  the  nature  of  their  office,  and  their  discharge  of  it. 
When  they  find  tiiat  the  office  itself  is  a  divine  institution  for  the 
good  of  their  souls,  and  that  it  is  discharged  by  their  guides,  with 
labour,  care,  and  diligence,  they  will  be  disposed  unto  that  obedience 
and  submission  which  are  required  of  them. 

And  herein  consist  the  beauty  and  usefulness  of  church  order, 
namely,  when  the  guides  of  it  do  make  it  evident  that  their  whole 
design  is  with  labour  and  diligence  to  promote  the  eternal  welfare 
of  the  souls  of  them  that  are  committed  unto  their  care;  and  they, 
on  the  other  hand,  on  the  account  hereof,  do  obey  them  in  their 
doctrine,  and  submit  unto  them  in  their  rule.  Without  this,  all 
pretence  of  order  is  but  confusion. 

(2.)  There  is,  moreover,  an  enforcement  added  unto  this  motive, 
from  the  consideration  of  the  condition  whereon  they  undertake 
this  work  of  watching  for  their  souls;  namely,  "  As  those  that  must 
give  an  account;"  that  is,  of  their  office,  work,  duty, 
.  r*.  ^"'^'^  and  discharge  of  it.  So  we  render  the  words,  "  Those 
that  must  give  an  account;"  referring  it  unto  the  last 
day  of  universal  account.  But  respect  is  had  also  unto  their  present 
slate  and  work;  as, — 

[1.]  They  are  in  their  oflice  accountable  persons;  such  as  are 
ol)liged  to  account.  They  are  not  owners,  but  stewards;  they  are 
not  sovereigns,  but  servants.  There  is  a  "great  Shepherd  of  the 
sheep,"  verse  20;  the  "  Piince  of  the  shepherds,"  1  Pet.  v,  4;  to 
whom  they  must  give  an  account  of  their  office,  of  their  work,  and 
of  the  flock  committed  to  their  charge. 

[2.]  They  behave  themselves  as  those  that  are  so  intrusted,  and 
so  accountable.  This  is  included  in  the  particle  w?,  "  as  those." 
And  those  who  have  an  accountable  office  or  work  committed  unto 
them,  do  act,  \st.  With  good  boldness  and  confidence  towards  those 
that  are  under  their  care;  for  they  are  committed  unto  them  by 
him  who  hath  tlu-  sovereign  power  over  them  all,  unto  whom  they 
must  give  an  account.  They  are  not  afraid  to  be  esteemed  in- 
truders, or  to  impose  themselves  unduly  on  others,  in  any  acts  or 


VER.  17. J  EPISTLE  TO  THE  HEBREWS.  467 

duties  of  their  office.  Stewards  are  bold  in  the  honest  management 
of  things  committed  unto  them.  This  gives  them  encouragement 
against  all  oppositions  and  reflections,  as  though  they  took  too 
much  upon  them  at  any  time.  The  remembrance  of  their  trust 
and  their  account  animates  them  unto  tlieir  duty.  Idly.  With 
care,  diligence,  and  circumspection,  and  a  continual  regard  unto  the 
issue  of  things,  and  the  trial  which  they  must  come  unto.  This  the 
nature  of  the  tiling  requires. 

[.3.]  Although  the  last  great  account,  which  all  church  guides 
must  give  of  their  stewardship,  may  be  intended,  yet  the  present 
account  which  they  give  every  day  to  Jesus  Christ  of  the  work 
committed  to  them,  is  inclmled  in  it  also.  There  are  no  conscien- 
tious church  guides,  but  they  do  continually  represent  unto  the 
.Lord  Christ  the  state  of  the  flock  committed  unto  them,  and  what 
is  the  success  of  their  ministry  among  them.  If  tliey  thrive,  if  they 
flourish,  if  they  go  on  to  perfection,  this  they  give  him  an  account 
of,  blessing  him  for  the  work  of  his  Spirit  and  grace  among  them. 
If  they  are  diseased,  unthrifty,  fallen  under  decays,  or  do  any  way 
miscarry  themselves,  therein  also  they  give  an  account  unto  Jesus 
Christ;  they  spread  it  before  him,  mourning  with  grief  and  sorrow. 
And  indeed  the  different  ways  of  giving  this  account,  with  joy  or  sor- 
row, mentioned  in  the  next  words,  seem  to  have  respect  hereunto. 

Ohs.  HI.  Those  who  do  attend  with  conscience  and  diligence 
imtij  the  discharge  of  the  work  of  the  ministry  towards  their  flocks, 
committed  in  an  especial  manner  unto  their  charge,  have  no  greater 
joy  or  sorrow  in  this  world,  than  what  accompanies  the  daily  account 
which  they  give  unto  Christ  of  the  discharge  of  their  duty  amongst 
them,  as  their  success  falls  out  to  be. 

[4.]  The  account,  as  was  said,  of  the  last  day,  when  every  shep- 
herd shall  be  called  on  for  his  whole  flock,  by  number  and  tale,  is 
referred  unto.  But  whereas  this  consists  only  in  a  solemn  declara- 
tion and  manifestation  of  what  is  done  in  this  life,  the  present 
account  is  principally  regarded,  in  the  pressing  of  this  duty.  For 
the  last  clause  of  the  words,  "  That  is  unprofitable  for  you,"  on  the 
supposition  of  an  account  given  with  sorrow,  can  refer  to  no  other 
account  but  that  which  is  present,  with  respect  unto  the  success  of 
the  ministry.  And  much  of  the  life  of  the  ministry  and  benefit  of 
the  chi  rch  depends  on  the  continual  giving  an  account  unto  Christ, 
by  prayer  and  thanksgiving,  of  the  state  of  the  church,  and  success 
of  the  word  therein.  Tiiose  guides  who  esteem  themselves  obliged 
thereunto,  and  do  live  in  the  practice  of  it,  will  find  their  minds 
enga-ed  thereby  unto  constant  diligence  and  earnest  labouring  in 
the  discharge  of  their  duty.  And  the  dealings  of  Christ  with  the 
church  itself  are  regulated  according  unto  this  account,  as  the  last 
words  do  manifest.     For, — 

Lastly,  The  motive  proposed  unto  obedience  is  further  improved 


'IGS  AN  EXPOSITION  OF  THE  ["CHAP.  XIIL 

from  the  consideration  of  the  frame  of  mind  wliidi  is,  or  may  be, 
in  the  guides  of  the  church  in  giving  this  account;  which  wholly 
de])ends  on  the  due  observance  or  omission  of  the  duty  prescribed. 
For  on  the  one  they  will  give  their  account  witli  joy,  and  on  the 
other  with  sorrow.  And  as  unto  this  latter  frame  it  is  added,  "  For 
that  is  unprofitable  for  you,"  the  contrary  is  to  be  understood  with 
respect  unto  the  former,  namely,  that  it  is  profitable  for  them. 
Now,  this  joy  or  sorrow  wlierewith  they  are  affected  in  giving  of 
their  accounts,  doth  not  respect  themselves,  or  their  own  ministry ; 
for  they  are  "a  sweet  savour  unto  God,  both  in  them  that  are  saved, 
and  in  them  that  perish:"  but  it  respects  the  church  itself  committed 
unto  their  guidance. 

[1.]  The  duty  is  urged,  "that  they  may  give  their  account  with 
"iv«     uiTo.   joy."     It  is  matter  of  the  greatest  joy  unto  the  pastors 
X"'  Sj     ToZro    of  the  churches,  when  they  find  the  souls  of  them  com- 
•^Biuirt.  mitted  unto  their  charge  thriving  under  their  ministry. 

So  was  it  with  the  apostles  themselves.  "  I  have  no  greater  joy 
than  to  hear  that  my  children  walk  in  truth,"  saith  one  of  them, 
o  John  4.  And  another,  "  What  is  our  hope,  or  joy,  or  crown  of 
rejoicing?  Are  not  even  ye  in  the  presence  of  our  Lord  Jesus 
Christ  at  his  coming  ?  For  ye  are  our  glory  and  joy,"  1  Thess.  ii. 
19,  20.  And  when  they  give  their  account  with  praise,  it  fills  their 
hearts  with  joy  in  a  particular  manner.  And  this,  on  many  ac- 
counts, is  profitable  for  the  church  itself.  They  will  quickly  find 
the  effects  of  the  joy  of  their  guides  in  their  account,  by  the  cheer- 
ful discharge  of  their  ministry,  and  in  tokens  of  Christ  being  well 
pleased  with  them. 

[2.]  It  is  pressed,  for  the  avoidance  of  the  contrary  frame  herein; 
namely,  "  with  srief,"  irrievintr  or  mourninsr.     The  sad- 
ness  of  the  hearts  of  ministers  of  the  gospel,  u[)on  the 
unprofitableness  of  the  people  under  their  ministry,  or  miscarriages 
of  them,  with  respect  unto  church  order  and  rule,  is  not  easy  to  be 
expressed.     "With  what  sighing,  what  groaning,  (as  the  word  sig- 
nifies,) what  mourning,  their  accounts  unto  Christ  are  accompanied, 
lie  alone  knows,  and  the  last  day  will  manifest.     When  it  is  thus, 
although  they  alone  have  the  present  burden  and  trouble 
V    .  ^""""1  *^   (if  it,  vet  it  is  unprofitable  for  the  people,  both  here  and 

yap  vfii*  T6VT0,  '  •'  L  r       r      ' 

hereafter.  It  is,  and  will  be  so,  in  the  discouragement 
of  their  guides,  in  the  displeasure  of  Christ,  and  in  all  the  severe 
consequents  which  will  ensue  thereon. 

Verses  18-25. 

Of  the  close  of  the  epistle,  which  now  only  remains,  there  are 
three  parts:  1.  The  apostle's  request  of  the  prayers  of  the  Hebrews 
for  himself^  verses   IS,   19;    2.   His  solemn  benedictive  prater  for 


VER.  18,  19.]  EPISTLE  TO  THE  HEBREWS.  469 

them,  verses  20,  21 ;  3.  An  account  of  the  stafe  of  Timothy,  with  the 
usual  salutation,  verses  22-25.     The  first  of  these  is  contained  in — 

Vei"  ]8,  19,  —  Uposiu^iffh  'TTspl  rji'XUiV  m'TroiSaiMiv  yap  on  xaXrjv  duvs)- 
drjiTiv  'iyo,aiv,  sv  'Traff/  iLaKZi^  SiXoiTSj  avaarpzissDar  iFspiaaorspMg  te  'Tiupa,- 
xakoj  TovTO  iroiTicai,  ha  rdy^iov  airoxaraeraOu  bfiTu. 

Ver.  18,  19. — Pray  for  us:  for  we  trust  we  have  a  good 
conscience,  in  all  tilings  willing  to  live  honestly.  But 
I  beseecli  [i/ou]  the  rather  to  do  this,  that  I  may  be 
restored  to  you  the  sooner. 

From  these  verses,  and  those  that  follow  to  the  end,  it  is  evident 
that  the  author  of  this  epistle  did  not  conceal  himself  from  the 
Hehrews,  neither  was  that  the  reason  why  his  name  was  not  pre- 
fixed unto  it,  as  it  is  unto  all  his  other  epistles.  For  he  plainly 
declares  hims 'If  in  all  his  circumstances,  as  one  who  was  very  well 
known  unto  them.  But  the  true  and  only  reason  why  he  prefixed 
not  his  name  and  title  unto  this  epistle,  as  unto  all  others,  was  be- 
cause in  them  he  dealt  with  the  churches  merely  by  virtue  of  his 
apostolical  authority,  and  the  revelation  of  the  gospel  which  he 
had  personally  received  from  Jesus  Christ ;  but  dealing  with  these 
Hebrews,  he  lays  his  foundation  in  the  authority  of  the  scriptures 
of  the  Old  Testament,  which  they  acknowledged,  and  resolves  all 
his  arguments  and  exhortations  thereinto.  Hence  he  gave  no  title 
to  the  epistle,  but  immediately  laid  down  the  principle  and  autho- 
rity which  he  would  proceed  upon,  namely,  the  divine  revelations  of 
the  Old  Testament. 

There  are  in  the  words,  1.  A  request  made  to  the  Hebrews  for 
prayer;  2.  The  ground  which  gave  him  confidence  therein,  versif  18  ; 
3.  A  pressing  of  the  same  request  with  respect  unto  his  present  state 
and  design,  verse  19. 

1.  There  is  his  request  for  prayer:  "  Pray  for  us."  It  is  proposed 
unto  them  by  the  way  of  request,  as  is  evident  from 
the  next  words,  "  I  beseech  you  the  rather  to  do  this."  ^p^^^^x^'^^ 
Their  duty  it  was  always  to  pray  for  him;  but  to  mind 
them  of  that  duty,  and  to  manifest  what  esteem  he  had  of  it,  he 
makes  it  a  request,  as  we  ought  mutually  to  do  among  ourselves. 
He  speaks  in  the  plural  number,  "Pray  for  us,  for  we;"  yet  is  it 
himself  alone  that  he  intends,  as  is  usual. 

And  this  request  of  their  prayers  argues  a  confidence  in  their 
faith  and  mutual  love,  without  which  he  would  not  have  requested 
their  prayers  for  him.  And  he  grants  that  the  prayers  of  the 
meanest  saints  may  be  useful  unto  the  greatest  apostle,  both  with 
respect  unto  his  person,  and  the  discharije  of  his  office.     Hence  i* 


470  AN  EXPOSITION  OF  THE  [CIIAP.  XIII. 

was  usual  witli  tlie  apostle  to  desire  the  prayers  of  the  churches 
to  whom  he  wrote,  2  Cor.  i.  11;  Eph.  vi.  19;  Col.  iv.  3;  2  Thess. 
iii.  1.  For  in  mutual  prayer  for  each  otlier  consists  one  principal 
part  of  the  communion  of  saints,  wherein  they  are  helpful  to  one 
another,  in  all  times,  places,  and  conditions.  And  he  doth  herein 
also  manifest  what  esteem  he  had  of  them,  whose  jirayers  he  thought 
would  find  acceptance  with  God  on  liis  behalf.  And  besides,  it  is 
the  especial  duty  of  the  churches  to  pray  for  them  who  are  emi- 
nently useful  in  the  work  of  the  ministry;  which  herein  they  ace 
minded  of. 

2.  He  expresseth  the  ground  of  his  confidence  in  this  request, 

namely,  that  he  was  such  an  one,  and  did  so  walk  as 

that  they  might    engage  for  him   without    hesitatioti 

*'For,"  saith  he,  "we  trust."     And  we  may  observe  in  the  words, — 

(1.)  The  manner  of  his  proposal  of  this  ground  of  his  confidence. 

"We  trust," — 'We  are  persuaded  that  so  it  is  with  us:' 

not  as  though  there  were  any  doubt  or  ambiguity  in  it, 
as  \t  is  ofttimes  with  us  when  we  use  that  kind  of  expression ;  but 
he  i  eaks  of  himself  with  modesty  and  humility,  even  in  things 
whevtjof  he  had  the  highest  assurance. 

(2.)  The  thing  itself  is,  that  Iih  had  "a  good  conscience;"  or,  as 

he  elsewiiere  expresseth  it,  "a  conscience  void  of  offence 
a.  yivfvn,-  j-q^^,j^j.j  QqJ  g^^^^j  j^jan."     A  spuse  thereof  gives  a  due 

confidence  both  in  our  persons,  and  in  our  requests 
unto  others  for  their  prayers  for  us.  So  speaks  the  psalmist,  "  If  I 
regard  iniquity  in  my  heart,"  (which  is  inconsistent  with  a  good 
conscience,)  "God  will  not  hear  me,"  Ps.  Ixvi.  18.  And  on  the 
other  hand,  "  If  our  heart  condemn  us  not,"  (that  is,  if  we  have  this 
good  conscience,)  "  then  have  we  confidence  toward  God,  and  what- 
soever we  ask,  we  receive  of  him,"  1  John  iii.  21,  22.  And  as 
sincerity  in  the  testimony  of  a  good  conscience  gives  us  confidence 
before  God  in  our  own  prayers,  notwithstanding  our  many  failings 
and  infirmities,  so  it  is  requisite  in  our  requests  for  the  prayers  of 
others.  For  it  is  the  height  of  hypocrisy  to  desire  others  to  pray 
for  our  deliverance  from  that  which  we  willingly  indulge  ourselves 
in,  or  for  such  mercies  as  we  cannot  receive  without  foregoing  that 
which  we  will  not  forsake.  This  therefore  the  apostle  here  testifies 
concerning  himself,  and  that  in  opposition  unto  all  the  reproaches 
and  false  reports  which  they  had  heard  concerning  him. 

The  testimony  of  his  having  a  good  conscience  consists  in  this, 

_     that  he  was  "  willing  in  all  things  to  live  honestly."     A 

a-5<r/.  y^'*'  J'esolution,  and  suitable  endeavour,  to  live  honestly 

in  all  things,  is  a  fruit  and  evidence  of  a  good  con- 
Bcience.  Being  willing,  denotes  readiness,  resolution,  and  endea- 
vour; and  this  extends  to  "all  things;"  that  is,  wherein  conscience 
is  concerned,  or  our  whole  duty  towards  God  and  meii-     Tha  e^ 


VER.  20,  21.]  EPISTLE  TO  THE  HEBREWS.  471 

pressiou  of  "  living  honestly,"  as  it  is  commonly  used,  doth  not  reach 
the  emphasis  of  the  original.  A  beauty  in  conversa- 
tion, or  exact  eminency  tlierein,  is  intended.  This  was  «>-'^' «►«- 
the  design  of  the  apostle  in  all  things;  and  ought  to  be 
so  of  all  ministers  of  the  gospel,  both  for  their  own  sakes,  as  unto 
what  is  in  an  especial  manner  required  of  them,  as  also  that  they 
may  be  examples  unto  the  people. 

S.  In  the  lyth  verse  he  is  further  earnest  in  his  request,  with  re- 
spect unto  his  present  circumstances,  and  his  design  of  coming  in 
person  unto  them.  Some  few  things  may  be  observed  therein ;  as, 
(1.)  He  had  been  luith  them  formerly ;  as  it  is  known  that  he  had 
bt.  en  partly  at  liberty,  and  partly  in  prison  some  good  while,  yea, 
for  some  years,  at  Jerusalem,  and  in  other  parts  of  Judea.  (2.)  He 
desires  to  be  restored  unto  them;  that  is,  to  come  unto  them  again, 
so  as  that  they  might  have  the  benefit  of  his  ministry,  and  he  tlie 
comfort  of  their  faith  and  obedience.  (3.)  He  is  earnest  in  this 
desire,  and  therefore  the  more  urgent  in  requesting  their  prayers, 
that  his  desire  might  be  accomplished.  For,  (4.)  He  knew  that  the 
Lord  Christ  did  dispense  the  affairs  of  his  church  much  according 
to  their  prayers,  unto  his  own  glory  and  their  great  consolation. 
Yet,  (5.)  It  is  uncertain  whether  ever  this  desire  of  his  was  accom- 
[)lished  or  no;  for  this  epistle  was  written  after  the  close  of  the 
apostolical  story  in  the  Book  of  the  Acts,  and  from  thenceforward 
we  have  little  certainty  in  matters  of  fact.  For,  (6.)  According  unto 
our  present  apprehensions  of  duty,  we  may  lawfully  have  earnest 
desires  after,  and  pray  for  such  things  as  shall  not  come  to  pass. 
Tlie  secret  purposes  of  God  are  not  the  rule  of  our  prayers. 

Ver.  20,  21. — 'O  5s  Ofhg  r^g  ilpTjvrig,  o  dvayayuv  ix,  i/izpc^jv  rhv  Toi/xsva 
Tuiv  -rpoCdraiv  rlv  jLiyav,  sv  ui/jLari  diai)-/]xrig  aJuviov,  rov  Kvj-iov  rj/xcov  'lr,ao\jv 
Xpiffrov,  xaraprisai  u.aaj  iv  Tavrl  'ipyi^  dya&u),  iig  to  <7roir^Gai  to  '^sXr^/Ji^a, 
avToy,  TTOioJv  zv  hfilv  to  svupsCTov  ivui-~iov  auroD,  did,  Iriaou  XpiaroZ'  tl  i}  do^a 
ii;  Toijg  a/Sjvag  tuv  aiutitojv.      'A/xjj'v.^ 

Ver.  20,  21. — IsTow  the  God  of  peace,  that  brought  again 
from  the  dead  that  great  shepherd  of  the  sheep,  our 
Lord  Jesus  Christ,  through  the  blood  of  the  everlast- 
ing covenant,  make  you  perfect  in  every  good  work  to 
do  his  will,  working  in  you  that  which  is  well-pleasing 
in  his  sight  through  Jesus  Christ,  to  whom  [^e]  glory 
for  ever  and  ever.     Amen. 

Having  desired  their  prayers  for  him,  he  adds  thereunto  his  prayer 
for  them,  and  therewithal  gives  a  solemn  close  to  the  whole  epistle. 

'  Various  Readings. — Xpwrov  is  now  commonly  omitied.  Tischeiidorf  also 
oinils  TUV  aliivwj. — Jiu 


472  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

A  glorions  prayer  it  is,  enclosing  the  whole  mystery  of  divine  grace, 
in  its  original,  and  the  wa)'  of  its  communication  by  Jesus  Christ. 
And  he  prays  for  tlie  fruit  and  benefit  to  be  applied  unto  them  of 
all  that  he  had  before  instructed  them  in;  for  the  substance  of  the 
whole  doctrinal  part  of  the  epistle  is  included  in  it.  And  the  nature 
and  form  of  the  prayer  itself,  with  the  expressions  used  in  it,  evi- 
dence its  procedure  from  a  spirit  full  of  faith  and  love. 

There  are  some  things  to  be  considered  in  this  prayer,  for  the  ex- 
position of  the  words:  1.  The  title  assigned  unto  God,  suited  unto 
the  request  to  be  made.  2.  Tiie  work  ascribed  unto  him,  suitable 
unto  that  title.  3.  The  things  prayed  for.  4.  A  doxology,  with  a 
solemn  closure  of  the  whole. 

1.  The  title  assigned  unto  God,  or  the  name  by  which  he  calls  upon 
him,  is,  "  The  God  of  peace."  So  is  he  frequently  styled 
,  P  ®"'  "^"^  by  our  apostle,  and  by  him  alone,  Ptom.  xv.  33,  xvi.  20; 
Phil.  iv.  9 ;  1  Thess.  v.  23.  And  he  useth  it  only  in  a 
way  of  prayer,  as  shutting  up  all  the  instructions  given  the  church 
in  a  prayer  for  a  blessing  from  the  God  of  peace.  So  also  is  he  said 
to  be  the  God  of  grace,  mercy,  and  consolation;  for  he  assumes 
names  and  titles  to  himself  from  liis  works,  which  are  his  alone,  as 
Avell  as  from  his  essential  attributes.  And  this  is  proper  to  him. 
For,  (1.)  All  things  were  brought  into  a  state  of  disorder,  confusion, 
and  enmity,  by  sin.  No  joeace  was  left  in  the  creation.  (2.)  There 
was  no  spring  of  peace  left,  no  cause  of  it,  but  in  the  nature  and 
will  of  God;  which  justifies  this  title.  (3.)  He  alone  is  the  author 
of  all  peace,  and  that  two  ways:  [1.]  He  purposed,  designed,  and 
prepared  it,  in  the  eternal  counsels  of  his  will,  Eph.  i.  8-10.  [2.]  He 
is  so  in  the  communication  of  it,  by  Jesus  Christ.  So  all  peace  is 
from  him;  with  himself,  in  our  own  souls,  between  angels  and  men, 
Jews  and  Gentiles,  all  causes  of  enmity  being  taken  away  from  the 
whole  church. 

And  the  apostle  fixeth  faith  in  prayer  on  this  title  of  God,  be- 
cause he  prays  for  those  things  which  proceed  fron)  him  peculiarly 
as  the  God  of  peace;  such  are,  the  glorious  contrivance  and  accom- 
plishment of  our  salvation  by  Jesus  Christ  and  the  blood  of  the 
covenant,  with  the  communication  of  sanctifying  grace  unto  the  re- 
novation of  our  natures  unto  new  obedience,  which  are  the  matter 
of  this  prayer.  These  things  are  from  God  as  he  is  the  God  of 
peace,  who  is  the  only  author  of  it,  and  by  them  gives  peace  unto 
men.  But  he  might  have  also  herein  an  especial  respect  unto  the 
present  state  of  the  Hebrews,  For  it  is  evident  that  they  had  been 
tossed,  perplexed,  and  disquieted,  with  various  doctrines  and  pleas 
about  the  law;  and  the  observation  of  its  institutions.  Wherefore, 
having  performed  his  part  and  duty,  in  the  communication  of  the 
truth  unto  them,  for  the  information  of  their  judgments,  he  now, 


VER.  20,  21.]  EPISTLE  TO  THE  HEBREWS.  473 

in  the  close  of  the  whole,  applies  himself  by  prayer  to  the  God  of 
peace,  that  he,  who  alone  is  the  author  of  it,  who  creates  it  where 
he  pleaseth,  would,  through  his  instruction,  give  rest  and  peace  unto 
their  mind.     For, — 

Ohs.  I.  When  we  make  application  unto  God  for  any  especial 
grace  or  mercy,  it  is  our  duty  to  direct  and  fix  our  faith  on 
such  names,  titles,  or  properties  of  God,  as  whereunto  that  grace 
doth  peculiarly  relate,  and  from  whence  it  doth  immediately  pro- 
ceed. To  this  purpose  precedents  are  multiplied  in  the  Scripture. 
And, — 

Obs.  II.  If  this  be  the  title  of  God,  if  this  be  his  glory,  that  he  is 
"the  God  of  peace,"  how  excellent  and  glorious  is  that  peace  from 
whence  he  is  so  denominated!  which  is  principally  the  peace  which 
we  have  with  himself  by  Jesus  Christ. 

Ohs.  III.  Because  every  thing  that  is  evil  unto  mankind,  in  them 
all,  amongst  themselves,  with  reference  unto  things  temporal  and 
eternal,  j)roceeding  as  it  doth  from  our  original  loss  of  peace  with  God 
by  sin,  and  the  enmity  which  ensued  thereon ;  peace,  on  the  other 
side,  is  comprehensive  of  all  that  is  good,  of  all  sorts,  here  and  here- 
after; and  God  being  styled  "the  God  of  peace,"  declares  him  to 
be  the  only  fountain  and  cause  of  all  that  is  good  unto  us  in  every 
kind. 

2.  The  second  thing  in  the  words  is  the  ivork  that  is  ascribed 
vnto  God,  as  the  God  of  peace.  And  this  is,  that  "  he  brought  again 
from  tlie  dead  our  Lord  Jesus  Christ,  that  great  shepherd  of  the 
sheep,  through  the  blood  of  the  everlasting  covenant."  Wherein 
we  must  consider,  (I.)  The  person  who  is  the  object  of  this  work; 
who  is  described,  [1.]  By  his  relation  unto  us,  "  Our  Lord  Jesus 
Christ;"  [2.]  By  his  office,  "  That  great  shepherd  of  the  sheep."  (2.) 
The  work  itself  towards  him,  "  He  brought  him  again  from  the 
dead."  (3.)  The  way  whereby  this  work  was  wrought;  it  was 
"  through  the  blood  of  the  everlasting  covenant." 

(1.)  The  person  who  is  the  object  of  this  work,  is  "Jesus  Christ, 
our  Lord."  This  is  he  whom  the  apostle,  after  his  long  ^ov  !<!.>« 
dispute,  reduceth  all  unto,  both  as  the  object  of  the  «/'»'>■  'u<roZ\) 
whole  work  of  God's  grace,  as  in  this  place;  and  the  only  '^f'"'^'"'- 
means  of  the  communication  of  it  unto  us,  as  in  the  close  of  the 
prayer.     And, — 

[1.]  He  expresseth  him  by  his  name,  significant  of  his  grace  and 
office;  and  by  his  relation  unto  us,  he  is  "  our  Lord."  And  it  was 
towards  him,  as  the  anointed  Saviour  and  our  Lord,  that  the  work 
mentioned  was  accomplished.     For, — 

Ohs.  IV.  All  the  work  of  God  towards  Jesus  Christ  respected  him 
as  the  head  of  the  church,  as  our  Lord  and  Saviour;  and  thence  we 
have  an  interest  in  all  the  grace  of  it. 


474  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

[2.]  Again,  he  is  described  by  his  otjice, — under  winch  considera- 

Tcv  Toi/iiva,  tion  he  was  the  (jbjeet  of  tiie  work  mentioned, — '•'  tliat 
r^v  v/iiSii<Ta»  great  sliephertl  of  the  sheep.'''  As  such  God  brought 
TO,  f^iyaK  j^-j^^  again  from  the  dead.  The  expression  in  the  ori- 
ginal is  emphatical,  by  a  reduplication  of  the  article,  rhv  'zoi,aiva,  rby 
/xlyav,  which  we  cannot  well  express.  And  it  is  asserted,  \st.  That 
Christ  is  a  shepherd;  that  is,  the  only  shepherd,  '2dli/.  That  he  is 
the  great  sliepherd.  odly.  Tiiat  he  is  not  so  to  all,  but  the  shep- 
herd of  the  sheep. 

Isi.  He  doth  not  say  he  is  the  great  shepherd,  hut  ''that  great 
shepherd ;"  namely,  he  that  was  promised  of  old,  the  object  of  the 
faith  and  hope  of  the  church  from  the  beginning, — he  who  was 
looked  for,  prayed  for,  who  was  now  come,  and  had  saved  his  flock. 

2dly.  He  is  said  to  be  "great"  on  many  accounts:  (Ist)  He  is 
,     ,  great  in  his  person,  above  all  angels  and  men,  being  the 

eternal  feon  oi  God ;  {-dty.)  Great  m  power,  to  preserve 
and  save  his  flock;  {odly)  Great  in  his  undertaking,  and  the  effec- 
tual accomplishment  of  it  in  the  discharge  of  his  office;  (4:thly.) 
Great  in  his  glory  and  exaltation,  above  the  whole  creation.  He  is 
every  way  incomparably  great  and  glorious.  See  our  discourse  of 
the  Glory  of  Christ,  in  his  Person,  Office,  and  Grace.^     And, — 

Obs.  V.  The  safety,  security,  and  consolation  of  the  church,  much 
depend  on  this  greatness  of  their  shepherd. 

odly.  He  is  the  "  shepherd  of  the  sheep."  They  are  his  own. 
He  was  promised,  and  prophesied  of,  of  old  under  the 

To, 'rc,^,,x.  l  '  ,      T     ^      ,      ,1        17      1  •         4,o 

name  or  a  shepherd,  Isa.  xl.  11;  iLzek.  xxxiv.  23, 
xxxvii.  2'i.  And  that  which  is  signified  hereby  is  compreliensive  of 
the  whole  ofince  of  Christ,  as  king,  priest,  and  prophet  of  the  church. 
For  as  a  shepherd  he  doth  feed,  that  is,  rule  and  instruct  it;  and 
being  that  shepherd  who  was  to  lay  down  his  life  for  the  sheep, 
John  X.  11,  it  hath  respect  unto  his  priestly  office  also,  and  the 
atonement  he  made  for  his  ohuich  by  his  blood.  All  the  elect  are 
committed  unto  him  of  God,  as  sheep  to  a  shepherd,  to  be  redeemed, 
preserved,  saved,  by  virtue  of  his  office.  This  relation  between 
Christ  and  the  church  is  frequently  mentioned  in  the  Scripture,  with 
the  security  and  consolation  whicli  depend  thereon.  That  which  we 
are  here  taught  is,  that  he  died  in  the  discharge  of  his  office,  as  the 
"great  shepherd  of  the  sheep;"  which  expresseth  both  tlie  excel- 
lency of  his  love  and  the  certainty  of  the  salvation  of  the  elect. 
For, — 

He  is  not  said  to  be  a  shepherd  in  general,  but  the  "shepherd  of 

_-.       .,  the  sheep."     He  did  not  lay  down  his  life,  as  a  shep- 

herd,  lor  the  whole  herd  of  mankind,  but  for  that  flock 

'  See  vol.  i.  of  his  miscellaneous  works. — Ed. 


VEE.  20,  21  ]  EPISTLE  TO  THE  HEBREWS.  47o 

of  file  elect  wliicli  was  given  and  committed  to  him  by  the  Father, 
as  he  declared,  John  x.  11,  14-16*. 

Ohs.  VI.  Oil  this  rehition  of  Christ  unto  the  cliurch  doth  it  live 
and  is  preserved  in  the  world. — In  particular,  this  little  flock  of 
sheep  could  not  be  maintained  iu  the  midst  of  so  many  wolves  and 
other  beasts  of  prey  as  this  world  is  filled  withal,  were  it  not  by  the 
power  and  care  of  this  great  shepherd. 

(2.)  The  work  of  God  toward  him  is,  that  he  "  brought  him  again 
from  the  dead."     The  God  of  peace  is  he  who  brought 
him  ai:ain  from  the  dead.     Herein  consisted  his  m-eat    ,  ^  "'^y^r^' 
acting  towards  the  church,  as  he  is  the  God  of  peace; 
and  herein  he  laid  the  foundation  of  the  communication  of  grace 
and  peace  unto  us. 

God,  even  the  Father,  is  frequently  said  to  raise  Christ  from  the 
dead,  because  of  his  sovereign  authority  in  the  disposal  of  the  whole 
work  of  redemption,  which  is  everywhere  ascribed  unto  him.  And 
Christ  is  said  to  raise  himself,  or  to  take  his  life  again  when  he  was 
dead,  because  of  the  immediate  efficiency  of  his  divine  person  therein, 
John  X.  18.  But  somewhat  more  is  intended  than  that  mere  act 
of  divine  power  whereby  the  human  nature  of  Christ  was  quickened 
by  a  re-union  of  its  essential  parts,  soul  and  body.  And  the  word 
here  used  is  peculiar,  not  signifying  an  act  of  raising,  but  of  reducing 
or  recovery  out  of  a  certain  state  and  condition ;  that  is,  the  state  of 
the  dead.  Christ,  as  the  great  shepherd  of  the  sheep,  was  brought 
into  the  state  of  death  by  the  sentence  of  the  law;  and  was  thence 
led,  recovered  and  restored,  by  the  God  of  peace.  Not  a  real  effi- 
ciency of  power,  but  a  moral  act  of  authoiity,  is  intended.  The  law 
being  fulfilled  and  answered,  the  sheep  being  redeemed  by  the  death 
of  the  shepherd,  the  God  of  peace,  to  evidence  that  peace  was  now 
perfectly  made,  by  an  act  of  sovereign  authority  brings  him  again 
into  the  state  of  life,  in  a  complete  deliverance  from  the  charge  ot 
the  law.     SeePs.  xvi.  10,  11. 

(o.)  Hence  he  is  said  to  do  this  "through  the  blood  of  the  ever- 
lasting covenant."     "In  the  blood,"  h  iov  ctd,  which  is 
frequent.    And  we  must  see,  [1.]  What  "  covenant"  this    '^•'^'>''"^'«- 
is;  [2.]   What  was  "  the  blood  of  this  covenant;"  [o.] 
How  "  through  it"  the  Lord  Christ  was  brought  again  from  the  dead. 

[1.]  This  covenant  may  be  the  eternal  covenant  between  thei 
Father  and  tlie  Son  about  the  redonptiou  of  the  church,  by  his 
undertaking  on  its  behalf.  The  nature  hereof  hath  been  fully  de- 
clared in  our  Exercitations.  But  this  covenant  needed  no  confirma- 
tion or  ratification  by  lilood,  as  consisting  only  in  the  eternal  counsels 
of  Father  and  Son.  Wherefore  it  is  the  covenant  of  grace,  which 
is  a  transcrij)t  and  effect  of  that  covenant  of  redemption,  which  is 
intended.     Hereof  we  have  treated  ?^.  lai^   ^  in  our  exposition  of  the 


476    '  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

Sth  and  9th  cliapters.  And  this  is  called  "  everlasting,"  as  in  oppo- 
sition unto  the  covenant  made  at  Sinai,  which,  as  the  apostle  proves, 
was  but  for  a  time,  and  accordingly  waxed  old,  and  was  removed; 
so  because  the  effects  of  it  are  not  temporary  benefits,  but  everlast- 
ing mercies, — grace  and  glory. 

[2.]  The  blood  of  this  covenant  is  the  blood  of  Christ  himself,  so 
called  in  answer  to  the  blood  of  the  beasts,  which  was  offered  and 
sprinkled  in  the  confirmation  of  the  old  covenant;  whence  it  is  by 
Moses  calletl  "  the  blood  of  the  covenant,"  Exod,  xxiv.  8;  Heb.  ix.  20. 
See  that  place,  and  the  exposition.  And  it  is  called  the  blood  of 
the  covenant,  because,  as  it  was  a  sacrifice  to  God,  it  confirmed  the 
covenant;  and  as  it  was  to  be  sprinkled,  it  procured  and  communi- 
cated all  the  grace  and  mercy  of  the  covenant,  unto  them  who  are 
taken  into  the  bond  of  it. 

[.">.]  But  tiie  principal  inquiry  is,  how  God  is  said  to  bring  Christ 
from  the  dead  "through  the  blood  of  the  covenant,"  the  shedding 
\vhereof  was  the  means  and  the  way  of  his  entrance  unto  death. 
Now  the  mind  of  the  Holy  Ghost  herein  will  appear  in  the  ensuing 
considerations, 

Ist  By  the  blood  of  Christ,  as  it  was  the  blood  of  the  covenant, 
the  whole  will  of  God,  as  unto  what  he  intended  in  all  the  institu- 
tions and  sacrifices  of  the  law,  was  accomplished  and  fulfilled.  See 
chap.  X.  5-9.  And  hereby  an  end  was  put  unto  the  old  covenant, 
with  all  its  services  and  promises. 

2dli/.  Hereby  was  atonement  made  for  sin,  the  church  was  sanc- 
tified or  dedicated  to  God,  the  law  Avas  fulfilled,  the  threatenings  of 
death  ex<  cuted,  eternal  redemption  obtained,  the  promises  of  the 
new  covenant  confirmed,  and  by  one  offering  they  who  were  sancti- 
fied are  perfected  for  ever. 

3dly.  Hereon  not  only  way  was  made  for  the  dispensation  of  grace, 
but  all  grace,  mercy,  peace,  and  glory,  were  purchased  for  the  church, 
and  in  the  purpose  of  God  were  necessarily  to  ensue.  Now  the  head 
and  well-spring  of  the  whole  dispensation  of  grace,  lies  in  the  bring- 
ing of  Cluist  again  from  the  dead.  That  is  the  beginning  of  all  grace 
to  tlie  church;  the  greatest  and  first  instance  of  it,  and  the  cause  of 
all  that  (loth  ensue.  The  whole  dispensation  of  grace,  I  sa}',  began 
in,  and  depends  on,  the  resurrection  of  Christ  from  the  dead;  which 
could  not  have  been,  had  not  the  things  before  mentioned  been 
effected  and  accomplished  by  the  blood  of  the  covenant.  Without 
them  he  must  have  continued  in  the  state  and  under  the  power  of 
death.  Had  not  the  will  of  God  been  satisfied,  atonement  made 
for  sin,  the  church  sanctified,  the  law  accomplished,  and  the  threat- 
enmgs  satisfied,  Christ  could  not  have  been  brought  again  from  the 
deal.  It  was  thei-efore  hereby  that  he  was  so,  in  that  way  was 
made  fur  it  unto  the  glory  of  God.     The  death  of  Chiist,  if  he  had 


VE?..  20,  21.]  EPISTLE  TO  THE  HEBREWS.  477 

not  risen,  would  lut  have  completed  our  redemption,  we  should  have 
been  "yet  in  our  sins;"  for  evidence  would  have  been  given  that 
atonement  was  not  made.  The  bare  resurrection  of  Christ,  or  the 
bringing  him  from  the  dead,  would  not  have  saved  us;  for  so  any 
other  man  may  be  raised  by  the  power  of  God.  But  the  bringing 
again  of  Christ  from  the  dead,  "  through  the  blood  of  the  everlast- 
ing covenant,"  is  that  which  gives  assurance  of  the  complete  redemp- 
tion and  salvation  of  the  church.  Many  expositors  have  filled  this 
place  n'ith  conjectures  to  no  purpose,  none  of  them  so  much  as 
looking  towards  the  mind  of  the  Holy  Ghost  in  the  words.  That 
which  we  learn  from  them  is, — 

Obs.  VII.  That  the  bringing  back  of  our  Lord  Jesus  Christ,  as  the 
shepherd  of  the  sheep,  from  the  state  of  the  dead,  tlirough  the  blood 
of  the  covenant,  is  the  great  pledge  and  assurance  of  peace  with  God, 
or  the  effecting  of  that  peace  which  the  God  of  peace  had  designed 
for  the  church. 

Obs.  VIII.  The  reduction  of  Christ  from  the  dead,  by  the  God  of 
peace,  is  the  spring  and  foundation  of  all  dispensations  and  commu- 
nications of  grace  to  the  church,  or  all  the  effects  of  the  atonement 
and  purchase  made  by  his  blood. — For  he  was  so  brought  again, 
as  the  shepherd  of  the  sheep,  unto  the  exercise  of  his  entire  office 
towards  the  church.  For  hereon  followed  his  exaltation,  and  the 
glorious  exercise  of  his  kingly  power  in  its  behalf,  with  all  the 
benefits  which  ensue  thereon.  Acts  v.  SO,  81,  Rom,  xiv.  9,  Phil, 
ii.  8-11,  Rev.  i.  17,  18;  and  the  completing  of  his  prophetical  office, 
by  sending  of  his  Holy  Spirit  to  abide  always  with  the  church,  for  its 
instruction,  Acts  ii.  o'S;  and  the  discharge  of  what  remains  of  his 
priestly  office,  in  his  intercession,  Heb.  vii.  25,  26,  and  his  minis- 
tering in  the  sanctuary,  to  make  the  services  of  the  church  acceptable 
unto  God,  Heb.  viii.  2;  Rev.  viii.  3,  4.  These  are  the  springs  of  the 
administration  of  all  mercy  and  grace  unto  the  church,  and  they  all 
follow  on  his  reduction  from  the  dead  as  the  shepherd  of  the  sheep, 
through  the  blood  of  the  covenant. 

Obs.  IX.  All  legal  sacrifices  issued  in  blood  and  death ;  there  was 
no  recovery  of  any  of  them  from  that  state. — There  was  no  solemn 
pledge  of  their  success.  But  their  weakness  was  supplied  by  their 
frequent  repetition. 

Obs.  X.  There  is,  then,  a  blessed  foundation  laid  of  the  communica- 
tion of  grace  and  mercy  to  the  church,  unto  the  eternal  glory  of  God. 

Ver.  21. — The  other  verse  contains  the  things  which  the  apostle, 
with  all  this  solemnity,  prayeth  for  on  the  behalf  of  the  Hebrews. 
And  they  are  two:  1.  That  "God  would  perfect  them  in  every 
good  work  to  do  his  will."  2.  That  "  he  would  work  in  them  that 
which  is  well-pleasing  in  his  sight,  through  Jesus  Christ." 


47S  AN  EXPOSITION  OF  THE  [CIIAP.  XIII. 

Id  this  whole  prayer  we  have  the  method  of  the  dispensation  of 
grace  laid  before  us.  For,  (1.)  Tlie  original  of  it  is  in  God  him- 
self, as  he  is  "the  God  of  peace;"  that  is,  as  in  the  eternal  counsel 
of  his  will  he  had  designed  grace  and  peace  to  poor  sinners,  suitably 
unto  bis  own  goodness,  wisdom,  and  grace.  (2.)  The  preparation 
of  it,  in  a  way  suitable  unto  the  exaltation  of  the  glory  of  God,  and 
the  original  means  of  its  communication,  is  the  mediation  of  Christ 
in  his  death  and  resurrection.  (5.)  The  nature  of  it,  as  unto  one 
principal  part,  or  our  sanctification,  is  expressed  under  these  two 
heads  in  this  verse. 

Again,  it  is  evident  that  this  communication  of  grace  here  prayed 
for  consists  in  a  real  efficiency  of  it  in  us.  It  is  here  expressed  by 
words  denoting  not  only  a  certain  efficacy,  but  a  real  actual  effi- 
cienc\'.  The  pretence  of  some,  that  the  eventual  efficacy  of  divine 
grace  depends  on  the  first  contingent  compliance  of  our  wills,  which 
leaves  it  to  be  no  more  but  persuasion  or  instruction,  is  irreconcilable 
unto  this  prayer  of  the  apostle.  It  is  not  a  sufficient  proposal  of 
the  olijpct,  and  a  pressing  of  rational  motives  thereon,  but  a  real 
ejficiency  of  the  things  themselves,  by  the  power  of  God  through 
Christ,  that  the  apostle  prays  for. 

1.  The  first  part  of  the  prayer,  the  first  thing  prayed  for  us,  is, 
"  Perfection  in  every  good  work  to  do  the  will  of  God." 

"  Make  you  perfect;"  or  rather,  "  make  you  meet,"  fit  and  able. 
'  This  is  a  thing  which  you  in  yourselves  are  no  way 
.  '^'^'"■'t'^""^  meet,  fit,  prepared,  able  fur ;  whatever  may  be  supposed 
to  be  in  you  of  light,  power,  liberty,  yet  it  will  not  give 
you  this  meetness  and  ability.'  It  is  not  an  absolute  perfection  that 
is  intended,  nor  doth  the  word  signify  any  such  thing;  but  it  is  to 
bring  the  faculties  of  the  mind  into  that  order,  so  to  dispose,  pre- 
pare, and  enable  them,  as  that  they  may  work  accordingly. 

And  this  is  to  be  "in  every  good  work;"  in,  for,  unto  every 
'E»    ^ravrj     good  work,  or  duty  of  obedience.     The  whole  of  our 
ipyM^iycau,,     obedience  towards  God,  and  duty  towards  man,  con- 
TO     B'i\-/:fix     sists  in  good  works,  Eph.  ii.  10.     And  therefore  the 
'^'''^o"-  end   of  the  assistance  prayed  for  is,   that  they  miglit 

do  the  will  of  God,  which  is  the  sole  rule  of  our  obedience. 

It  is  hence  evident  what  is  the  gracfe  that  in  these  words  the 
apostle  prayeth  for.  In  general,  he  designs  the  application  of  the 
grace  of  God  through  the  mediation  of  Christ  unto  our  sanctifict- 
tioti.  And  this  adapting  of  us  to  do  the  will  of  God  in  every  good 
vjork,  is  by  that  liabitual  grnce  wdiich  is  wrought  in  our  souls. 
Hereby  are  they  prepared,  fitted,  enabled,  unto  all  duties  of  obe- 
dience. And  whereas  many,  at  least  of  the  Hebrews,  might  justly 
be  esteemed  to  have  already  received  this  grace,  in  their  first  con- 
version unto  God,  as  all  believers  do,  the  daily  increase  of  it  in 


7ER.  20,  21.]  EPISTLE  TO  THE  HEBREWS.  479 

them,  whereof  it  is  capable,  is  that  which  on  their  behalf  he  prayeth 
for.  For  all  this  strengthening,  thriving,  and  growing  in  grace, 
consists  in  the  increase  of  this  spiritual  habit  in  us. 

He  lets  therefore  the  Hebrews  know,  that  in  themselves  they 
are  unable  to  answer  the  will  of  God  in  the  duties  of  obedience  re- 
quired of  them;  and  therefore  prays  that  they  may  have  supplies 
of  sanctifying  grace  enabling  them  thereunto.  And  he  doth  it  after 
he  hath  in  particular  prescribed  and  enjoined  sundry  gospel  duties 
unto  them,  in  this  and  the  foregoing  chapter;  and  it  may  be  with 
especial  regard  unto  the  casting  out  of  all  contentious  disputes 
about  the  law,  with  a  holy  aequiescency  in  the  doctrine  of  the  gos- 
pel ;  which  he  therefore  prays  for  from  "  the  God  of  peace." 

2.  But  there  is  yet  more  required  in  us  besides  this  habitual  dis- 
position and  preparation  for  duties  of  obedience,  according  to  the 
will  of  God;  namely,  the  actual  gracious  performance  of  every  such 
duty.  For  neither  can  we  do  this  of  ourselves,  whatever  furniture 
of  habitual  grace  we  may  have  received.  This  therefore  he  hath 
also  respect  unto:  "Working  in  you  that  which  is  well- pleasing  in 
his  sight,  through  Jesus  Christ."  This  is  the  way  whereby  we  may 
be  enabled  effectually  to  do  the  will  of  God. 

Our  whole  duty,  in  all  the  acts  of  it,  according  to  his  will,  is  "that 
which  is  well-pleasing  unto  him,"  (so  is  it  expressed,        ^.  ^w 
Rom.  xii.  1,  xiv.  18;  Eph.  v.  10;  Phil.  iv.  18), — that    mv  ivdmov au- 
which  is  right  in  his  eyes,  before  him,  with  respect  unto    '■""• 
the  principle,  matter,  forms,  and  end  of  what  is  so  done.     This  we 
are  not  suthcient  for  in  ourselves,  in  any  one  instance,  act,  or  duty. 

Therefore  he  prayeth  that^God  would  do  it,  work  it,  effect  it, 
in  them;  not  by  moral  peii^ucision  and  instruction  _  ,  ,  . 
only,  but  by  an  effectual  in-iuorking,  or  working  in 
them.  See  Phil.  ii.  13.  The  efficiency  of  actual  grace  in  and 
unto  every  acceptable  act  or  duty  of  obedience,  cannot  be  more 
directly  expressed.  This  the  church  prays  for;  this  it  expects  and 
relies  upon.  Those  who  judge  themselves  to  stand  in  no  need  of 
the  actual  efficiency  of  grace  in  and  unto  every  duty  of  obedience, 
cannot  honestly  give  their  assent  and  consent  unto  the  prayers  of 
the  church. 

He  prays  that  all  may  be  granted  unto  them  "  through  Jesus 
Christ."  This  may  be  referred  either  to  working  or  to 
acceptance.  If  it  be  so  to  the  latter,  the  meaning  is,  ^^'^~  ^'"^''" 
that  the  best  of  our  duties,  wrought  in  us  by  the  grace 
of  God,  are  not  accepted  as  they  are  ours,  but  upon  the  account  of 
the  merit  and  mediation  of  Christ:  which  is  most  true.  But  it  is 
rather  to  be  referred  unto  the  former;  showing  that  there  is  no 
communication  of  grace  unto  us  from  the  God  of  peace,  but  in  and 
by  Jesus  Christ,  and  by  virtue  of  his  mediation;  and  this  the  apostle 
VOL.  XVI.- yi 


480  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

presseth  in  a  peculiar  manner  upon  the  Hebrews,  wlio  seem  not  as 
yet  to  be  fully  instructed  in  the  things  which  belong  unto  his  per- 
son, office,  and  gnice. 

o.  The  close  of  the  words,  and  so  of  the  epistle,  is,  an  ascription 
of  glory  to  Christ:  "To  whom  be  glory  for  ever  and 
.;W,-iS  ever.  Amen."  So  1  Tim.  i.  17;  2  Tim.  iv.  18.  So  is 
n-u¥  dlutu,.  it  jointly  to  the  Father  and  the  Son,  as  mediator,  Rev. 
V""-  y_  12.     See  Gal.  i.  5.     And  wherein  this  assignation  of 

glory  to  Christ  doth  consist  is  there  fully  declared.  And  whereas 
it  contains  divine  adoration  and  worship,  with  the  ascription  of  all 
glorious  divine  properties  unto  him,  the  object  of  it  is  his  divine 
person,  and  the  motive  unto  it  is  his  work  of  mediation,  as  I  have 
felsewhere  at  large  declared.  All  grace  is  from  him,  and  therefore 
all  glory  is  to  be  ascribed  to  him. 

As  this  is  due,  so  it  is  to  be  given  unto  him  "  for  ever  and  ever." 
The  e.xpression  of  Big  rovs  aluvag  rm  aiuvuv,  "in  secula  seculorum," 
is  taken  from  the  Hel)rew,  IJ^J  D^iV,  Ps.  x.  16;  D^iyn-ny  D^iyn-p^ 
Nehem.  ix.  5;  or  C:?ii?l?  np^  Ps.  cxlviii.  6; — "unto  eternity,"  "with- 
out intermission,"  "  without  end." 

Hereunto  is  added  the  solemn  note  of  assent  and  attestation,  fre- 
quently used  both  in  the  Old  and  New  Testament,  as  in  this  case, 
E.om.  xvi.  27:  "So  it  is,  so  let  it  be,  so  it  ought  to  be,  it  is  true,  it 
is  right  and  meet  that  so  it  should  be," — "  Amen." 

Thus  shall  the  whole  dispensation  of  grace  issue  in  the  eternal 
glory  of  Christ.  This  the  Father  designed ;  this  is  the  blessedness  of 
the  church  to  give  unto  him,  and  behold;  and  let  every  one  who 
says  not  amen  hereunto,  be  anathema  Maran-atha. 

This  the  apostle  hath  brought  his  discourse  unto  with  these  He- 
brews, that  laying  aside  all  disputation  about  the  law  and  expecta- 
tions from  it,  all  glory,  the  glory  of  all  grace  and  mere}',  is  now, 
and  eternally,  to  be  ascribed  to  Jesus  Christ  alone.  Of  the  nature 
of  this  glory,  and  the  manner  of  its  assignation  to  him,  see  my  dis- 
course of  the  Mystery  of  Godliness,  where  it  is  handled  at  large.^ 

And  unto  Him  doth  the  poor  unworthy  autlior  of  this  Exposi- 
tion desire,  in  all  humility,  to  ascribe  and  give  eternal  praise  and 
glory,  for  all  the  mercy,  grace,  guidance,  and  assistance,  which  he 
hath  received  from  Him  in  his  labour  and  endeavours  therein.  And 
if  any  thing,  word,  or  expression,  through  weakness,  ignorance  and 
darkness,  which  he  yet  laboureth  under,  have  passed  from  him 
that  doth  not  tend  unto  His  glory,  he  doth  here  utterly  condemn  it. 
And  he  humbly  prays,  that  if,  through  His  assistance,  and  the  guid- 
ance of  His  Holy  Spirit  of  light  and  truth,  any  thing  have  been 


'  See  vol.  i.  of  miscellaneou.s  \vorks. — Ed. 


VEll.  22.]  EPISTLE  TO  THE  HEBREWS.  481 

spoken  aright  concerning  Him,  His  office,  His  sacrifice,  His  grace, 
His»wliole  mediation,  any  light  or  direction  communicated  unto  the 
understantling  of  the  mind  of  the  Holy  Ghost  in  this  glorious  scrip- 
ture, He  would  make  it  useful  and  acceptable  unto  His  church, 
here  and  elsewhere.  And  he  doth  also  humbly  acknowledge  His 
power,  goodness,  and  patience,  in  that,  beyond  all  his  expectations, 
He  hath  continued  his  life  under  many  weaknesses,  temptations, 
sorrows,  ti'ibulations,  to  bring  this  work  unto  its  end.  To  Him  be 
glory  for  ever  and  ever.     Amen. 

This  is  the  solemn  close  of  the  epistle.  "What  follows  are  certain 
additional  postscripts,  which  were  usual  with  our  apostle  in  his 
other  epistles;  and  we  shall  briefly  give  an  account  of  them. 

Ver.  22. — Tlapax-aXiJ  3j  i/.aag,  a8s}.foi,  av'-zyjsh  tou  7Jyov  rrig  <xapa- 
xXjjVsws*    xa/'  yap  dice  jSpayj'jiv  iTsors/Xa  h/uv. 

Ver.  22. — And  I  beseech  yon,  brethren,  suffer  tlie  word 
of  exhortation ;  for  I  have  written  a  letter  unto  you 
in  few  words. 

The  apostle  knew  that  many  of  the  Hebrews  were  not  without 
great  prejudices  in  the  cause  wherein  he  had  been  dealing  with 
them;  as  also,  that  he  had  been  necessitated  to  make  use  of  some 
severe  admonitions  and  reprehensions.  Having  therefore  finished 
his  discourse,  he  adds  this  word,  both  in  his  own  justification  as 
unto  what  he  had  written,  and  to  caution  them  that  they  lost  not 
the  bent  fit  of  it  through  negligence  or  prejudice.  And  he  gives 
this  caution  with  great  wisdom  and  tenderness, — 

1.  In  his  kind  comr)ellation  by  the  name  of  "brethren,"  denot- 
ing, (1.)  His  near  relation  unto  them,  in  nature  and 

grace;  (2.)  His  love  unto  them;  (S.)  His  common  inte- 
rest with  them  in  the  cause  in  hand:  all  suited  to  give  an  access 
unto  his  present  exhortation.     See  chap.  iii.  1,  with  the  exposition 

2.  In  calling  his  discouise,  or  the  subject-matter  of  his  epistle, 
rhv  XCyov  rr,g  'rafa-/.Ar,Ciui;,  "  a  word  of  exhortation,"  or  taS  xs-yo" 
"of  consolation;"  for  it  is  used  to  signify  both,  some-  '■?;  ■^a.f.a.y.xii- 
times  the  one,  and  sometimes  the  other,  as  hath  been  "'"'■ 
declared  before  by  instances.  Wherefore  Xoyo;  'zot.paz'ArisiMg  is  the 
truth  and  doctrine  of  the  gospel  applied  unto  the  edification  of 
believers,  wdiether  by  way  of  exhortation  or  consolation,  the  one  of 
them  constantly  incIuiJing  the  other.  Most  think  that  the  apostle 
intends  peculiarly  the  hortatory  part  of  the  epistle,  in  chapters  vi., 
X.,  xii.,  xiii. ;  for  therein  are  contained  both  prescriptions  of  difficult 
duties,  and  some  severe  admonitions,  with  respect  whereunto  he 
desires  that  they  would  "bear"  or  "  suffer  it,"  as  that  which  had 
some  appearance  of  being   grievous  or  burdensome,     tut  1  see 


482  AN  EXPOSITION  OF  THE  [CHAP.  XIIL 

110  just  reason  why  tlie  -whole  epistle  may  not  be  intended;  for, 
(1.)  The  nature  of  it  in  general  is  parenetical  or  hortatory;  that  is, 
a  "word  of  exhortation,"  as  hath  been  often  showed.  (2.)  The 
whole  epistle  is  intended  in  the  next  words,  "  For  I  have  written  a 
letter  unto  you  in  few  words/'  (3.)  There  is  in  the  doctrinal  part 
of  it  that  which  was  as  hard  to  be  borne  by  the  Hebrews  as  any 
thing  in  those  which  are  preceptive  or  hortatory.  Wherefore,  the 
wlioie  of  it  being  a  "  word  of  exhortation,"  or  a  "  consolatory  exhor- 
tation," he  might  use  it  with  confidence,  and  they  bear  it  with/ 
patience.  And  I  would  not  exclude  the  notion  of  "  consolation," 
])ecause  that  is  the  proper  effect  of  the  doctrine  of  the  gospel,  de- 
livering men  from  bondage  unto  the  ceremonies  of  the  law;  which 
is  the  design  of  the  apostle  in  this  whole  epistle.     See  Acts  xv.  81. 

Ohs.  And  when  ministers  take  care  that  the  word  which  they 
deliver  is  a  word  tending  unto  the  edification  and  consolation  of 
tiie  church,  they  may  with  confidence  press  the  entertainment  of  it 
by  the  people,  though  it  should  contain  things,  by  reason  of  thek 
weakness  or  prejudices,  some  way  grievous  unto  them. 

o.  In  persuading  them  to  "  bear,"  or  "suffer"  this  word;  that  is, 
in  the  first  place,  to  take  heed  that  no  prejudices,  no 
inveterate  opinions,  no  apprehension  oi  severity  in  its 
admonitions  and  tiireatenings,  should  provoke  them  against  it, 
render  them  impatient  under  it,  and  so  cause  them  to  lose  the 
benefit  of  it.  But  there  is  more  intended,  namely,  that  they  should 
bear  and  receive  it  as  a  word  of  exhortation,  so  as  to  improve  it 
unto  their  edification.  A  necessary  caution  this  is  for  these  He- 
brews, and  indfed  for  all  others  unto  whom  the  word  is  preached 
and  ap[)lied  with  wisdom  and  faithfulness;  for  neither  Satan  nor 
the  corru[»tions  of  men's  own  hearts  will  be  wanting  to  suggest 
unto  them  such  exceptions  and  prejudices  against  it  as  may  render 
it  useless. 

4.  He  adds  the  reason  of  his  present  caution,  "  For  I  have  written 

Kcc)  yap  S,«  ^  letter  unto  you  in  few  words."  There  are  two  things 
(ipax't^'^v  i'TriiT'    in   the  words  warranting  his  caution:    (1.)  That   out 

«  ufiiv.  ^£  j_^j_.  1^^,^  ^^^  ^^^^^  towards  them  he  had  writti'n  or 
sent  this  epistle  to  them;  on  the  account  whereof  they  ought  to 
bear  with  iiim  and  it.  (2.)  That  he  had  given  them  no  more 
trouble  than  was  necessary,  in  that  he  had  "written  in  a  few 
words. 
?  Some  inquiry  is  made  why  the  apostle  should  affiim  that  he 
wi'ute  tliis  epistle  "  briefly,"  or  "  in  few  worc's,"  seeing  it  is  of  a  con- 
sideraltle  length, — one  of  the  longest  he  ever  wrote.  A  few  words 
will  satisfy  this  inquiry.  For  considering  the  importance  of  the 
cause  wherein  he  was  engaged ;  the  necessity  that  was  on  him  to 
unfold  the  whole  design  and  mystery  of  the  covenant  and  institu- 


VER.  23.]  EPISTLE  TO  THE  HEBREWS.  483 

tions  of  the  law,  with  the  office  of  Christ ;  the  great  contests  that 
were  amongst  the  Hebrews  about  these  things;  and  the  danger 
of  their  eternal  ruin,  through  a  misapprehension  of  them ;  all  that 
he  hath  written  may  well  be  esteemed  but  a  "  few  words,"  and 
such  as  whereof  none  could  have  been  spared.  He  hath  in  this 
matter  written  dia  ^pa.yjm,  or  given  us  a  brief  compendium,  as 
the  words  signify,  of  the  doctrine  of  the  law  and  the  gospel;  which 
they  ought  to  take  in  good  part. 

Y^er.  23. — Yivi^Gy.in  rlv  a,hiX<ph  Tifiohov  ccToXiXv/ihov,  fisd'  ov  iav 
rd^iov  'ipyriTui  o-^o/mui  u/xag. 

Ver.   23. — Know  ye   that  \ouf\  brother  Timothy  is  set 
at  liberty ;  with  whom,  if  he  come  shortly,  I  will  see 

you/ 

Who  this  Timothy  was,  what  was  his  relation  unto  Paul,  how  he 
loved  him,  how  he  employed  him,  and  honoured  him,  joining  him 
with  himself  in  the  salutation  prefixed  unto  some  of  his  epistles, 
with  what  care  and  diligence  he  wrote  unto  him  with  reference 
unto  his  office  of  an  evangelist,  is  known  out  of  his  writings.  This 
Timothy  was  his  perpetual  companion  in  all  his  travels,  labours, 
and  sufferings,  "serving  him  as  a  son  serveth  his  father,"  unless 
when  he  designed  and  sent  him  unto  any  especial  work  for  the 
church.  And  being  with  him  in  Judea,  he  was  well  known  unto 
them  also;  as  were  his  worth  and  usefulness.  He  seems  not  to  have 
gone  to  Rome  with  Paul,  when  he  was  sent  thither  a  prisoner,  but 
probably  followed  him  not  long  after.  And  there,  as  it  is  most 
likely,  being  taken  notice  of,  either  as  an  associate  of  the  apostle  s, 
or  for  preaching  the  gospel,  he  was  cast  into  prison.  Hereof  the 
Hebrews  had  heard,  and  were  no  doubt  concerned  in  it,  and 
affected  with  it.  He  was  at  this  present  dismissed  out  of  prison; 
whereof  the  apostle  gives  notice  unto  the  Hebrews,  as  a  matter 
wherein  he  knew  they  would  rejoice.  He  writes  them  the  good 
news  of  the  release  of  Timothj'.  He  doth  not  seem  to  have  been 
present  witli  the  apostle  at  the  despatch  of  this  epistle,  for  he  knew 
^ _ — . — _ — _ — .^pp — 

•  Exposition. — The  reference  to  Timothy  is  so  much  after  the  manner  of 
Paul,  and  in  suih  harmony  with  hi.s  other  allusions  to  huii,  that  many  found  on 
this  verse  a  proof  that  the  epistle  was  written  hy  Paul.  So  reason  Lardner, 
Stuart,  and  others.  Tholuck  takes  an  opposite  view.  It  has  been  argm'd  that 
the  phrase,  '•  I  will  see  you,"  i-  too  peremptory  in  its  tone  to  have  been  written 
by  Paul  whle  yet  a  prisoner,  and  uneertaiii  of  release,  as  we  may  gather  from 
Vi  rse  19;  aiul  if  oL'Trohihvi^ivo'j  mean  "  set  at  liberty,"  there  is  no  other  evidence 
that  Tunoihy  v\as  ever  in  prison,  and  the  apostle  never  speaks  of  him  as  his  com- 
panion in  bonds.  These  objections,  restii  g  chieflv  upon  premises  of  a  negative 
character,  hardly  outweigh  the  evidence  derived  from  the  Pauhiie  complexion  of 
the  reference. — Ei). 


iS-t  AN  EXPOSITION  OF  THE  [CHAP.  XIII. 

not  h'\A  mind  about  his  going  into  Judea  directly;  only,  he  appre- 
hended that  he  had  a  mind  and  resolution  so  to  do.  And  hereon 
he  acquaints  them  with  his  own  resolution  to  give  them  a  visit; 
Avhicli  that  he  might  do  he  had  before  desired  their  prayers  for  him. 
However,  he  seems  to  intimate  that,  if  Timothy,  whose  company  he 
desired  in  his  travels,  could  not  come  speedily,  he  knew  not  whether 
his  work  would  permit  him  to  do  so  or  no.  What  was  the  event 
of  tliis  resolution,  God  only  knows. 

Va:  24-. — ' Aarrdcairh  <7:dvTai  Tovg  yjyoufj.svovg  v,'j,uiv  %ai  irdvrag  roug 
ccyiovg.      'Acra^cvra/  i/,aag  oi  a-Tro  r^s    IraXiag. 

Ver.  24. — Salute  all  them  that  have  the  rule  over  you, 
and  all  the  saints.     They  of  Italy  salute  you.^ 

This  is  given  in  charge  unto  them  to  whom  the  epistle  was  sent 
and  committed.  For  although  it  Avas  written  for  the  use  of  the 
whole  church,  yet  the  messengers  by  whom  it  was  carried,  delivered 
and  committed  it,  according  to  the  apostle's  direction,  unto  some  of 
the  brethren ;  by  whom  it  was  to  be  presented  and  communicated 
unto  the  church.  These  he  speaks  unto  peculiarly  in  this  postcript, 
giving  them  in  chaige  to  salute  both  their  rulers  and  all  the  rest  of 
the  saints,  or  members  of  the  church,  in  his  name.  To  salute  in 
the  name  of  another,  is  to  represent  his  kindness  and  affection  unto 
them.  This  the  apostle  desires,  for  the  preservation  and  continu- 
ation of  entire  love  between  them. 

"Who  these  rulers  were  whom  they  are  enjoined  to  salute,  hath 
been  fully  declared  on  verse  17;  and  all  the  rest  of  the  members 
of  tlie  church  are  called  "  the  saints,"  as  is  usual  with  our  apostle. 
Such  rulers  and  such  members  did  constitute  blessed  churches. 

'  Exposition. — Winer  interprets  the  exprf  ssion,  o;  «xo  t^?  '  IrecT^ix;,  as  equiva- 
lent to  oi  iv  TYi  'IsrciT^ici,  "  they  in  Italy."  Lardner,  Hug,  and  Stuart,  derive  an 
argument  for  the  Pauline  authorship  of  the  efiistle  from  this  expre.ssion,  .-isPaul 
writing  from  Rome,  in  the  name  of  oW  the  Christians  of  Italy,  might  very  natu- 
rally give  this  salutation.  It  has  been  thought  that  if  he  was  in  prison  at"  Rome, 
he  could  not  have  had  any  opportunity  of  ascertaining  the  i!e>ii-e  of  the  brethren 
throughout  Italy  to  be  included  in  this  expression  of  Christian  friendsh'p  to  the 
believing  Hebrews;  and  that  the  analogy  sometimes  urged  of  1  Cor.  xvi.  19  will 
not  really  hold.  The  objection,  however,  proceeds  upon  the  ground, — which  is 
quite  untenable,— that  in  every  instance  in  which  he  conveyed  such  salutations 
from  other  brethren  in  his  epistles,  he  required  to  be  formally  empowered  to  do  so. 
If  persons  are  specially  nam^d  as  transmitting  through  the  apostle  these  friendly 
greetings,  this  might  have  been  necessary,  but  it  is  reasonal^le  to  allow  a  some- 
what  wider  import  in  the  case  of  the  more  general  salutations.  When  he  write.s, 
Rom.  xvi.  16,  "All  the  churches  of  Christ  salute  you,"  (f)r  Tuscliendorf,  alo.ng 
with  Griesbach,  Scholz,  and  Laehmann,  inserts  'Troicut  in  the  clause,)  he  migiit 
simply  intimate  liis  knowledge  of  the  fraternal  love  which,  in  the  vai  ious  congre- 
gations at  Corinth  and  its  port.-,  or  wherever  he  had  been,  he  had  heard  expressed 
towards  the  Christians  to  whom  tlie  ejjistle  in  which  the  salutation  occurred  was 
ftddies^ed. — Ko, 


VEIL  24,  25.]  EPISTLE  TO  THE  HEBREWS.  485 

He  adds,  to  complete  this  duty  of  communion  in  mutual  saluta- 
tion, the  performance  of  it  by  those  that  were  with  him,  as  well  as 
by  himself:  *'  They  of  Italy  salute  you."  They  did  it  by  him,  or 
he  did  it  unto  the  whole  church  by  them.  Hence  it  is  taken 
for  granted  that  Paul  was  in  Italy  at  the  writing  of  this  epistle. 
But  it  is  not  unquestionably  proved  by  the  words.  For  o/  dvo  Tr,g 
'iraXictg  may  as  well  be,  "  those  who  were  come  to  him  out  of  Italy," 
as  "  tliose  that  were  with  him  in  Italy."  But  in  Italy  there  were 
then  many  Christians,  both  of  Jews  and  Gentiles.  Some  of  these,  no 
doubt,  were  continually  with  the  apostle;  and  so  knowing  his  design 
of  sending  a  letter  to  the  Hebrews,  desired  to  be  remembered  unto 
them ;  it  being  probable  that  many  of  them  were  their  own  coun- 
trymen, and  well  known  unto  them. 

Ver.  25. — 'H  y^dptg  ^sra  'Trdvruv  v,u,uv.      'A/xrjV. 

Ver.  25. — Grace  [be\  with  you  all.     Amen. 

This  was  the  constant  close  of  all  his  epistles.  This  he  wrote 
with  his  own  hand,  and  would  have  it  esteemed  an  assured  toJ-ien 
whereby  an  epistle  might  be  known  to  be  his,  2  Thess.  iii.  17,  18, 
He  varieth  sometimes  in  his  expressions,  but  this  is  the  substance 
of  all  his  subscriptions,  "  Grace  be  with  you  all."  And  by  "  grace  " 
he  intends  the  whole  good-will  of  God  by  Jesus  Christ,  and  all  the 
blessed  effects  of  it,  for  whose  communication  unto  them  he  prays 
herein. 

The  subscription  in  our  books  is,  Uphg  "F.Zpaio\jg  lypdfn  d'xh  r^s 
'iraXiag  hid  Tif^oDeou, — "  Written  to  the  Hebrews  from  Italy  by 
Timothy."  Tiiis  is  partly  uncertain,  as  that  it  was  written  from 
Italy;  and  partly  most  certainly  untrue,  as  that  it  was  sent  by 
Timothy,  as  expressly  contrary  unto  what  the  apostle  speaks  con- 
cerning him  immediately  before.  But  these  subscriptions  have 
been  sufficiently  proved  by  many  to  be  spurious,  being  the  additions 
of  some  unskilful  transcribers  in  after  ages.^ 

TO)  QsSi  U^a. 


'  In  regard  to  this  subscription,  it  is  commonly  ovprlooked  that  it  varies  in  dif- 
ferent MSS.  Ill  illustration  it  may  he  meiitinned,  thuc  while  D  has  no  subscrip- 
tion, c  has  lipoi '  Eipxiovs,  A  adds  ty/jwip//  «5rd  '  Fu^n;,  and  K  appends  hcc  Tt^odiov, 
—Ed. 


INDICES  TO  THE  EXPOSITION. 


L— PASSAGES  OF  SCRIPTURE  EXPLAINED. 

Note. — The  passages  of  ?cripture  referred  to  in  this  Index  are  such  as  receive  some  degree  of  illug. 
Iralion  from  the  Author.  Under  the  head  ''Hebrews,"  the  relerences  are  to  tlie  veiy  miporUat 
illiistrdtious  which  parts  of  tlie  Epistle  receive  iu  the  course  of  his  Preliminary  Exercilatious. 


Vhap 
i.  2, 
i.  26, 
L31, 
ii.  1-3, 
ii.  2. 
ii.  2,  3, 
ii.  15, 
ii.  17, 
iii.  8,  9, 
iii.  15, 
iii.  16-19, 
iii.  22, 
iii.  24, 
iv.  1, 
iv.  7, 
iv.  9, 
iv.  10, 
▼.21, 
V.29, 
Ti.  5, 
Ti.  6, 
vi.  8,  9, 
Tiii.  21, 
ix.  27, 
Xi.  26,  29, 
xi.  2S-32, 
xii.  1-3, 
xiii.  7,  8, 
xiv.  17, 
xiv.  18, 
xiv.  18,  20, 

XIV.  19, 
xiv.  19,  20, 
xiv.  22, 

XV.  3,  4, 
XV.  13, 
xvii.  1, 
xvii  4, 
xvii.  5, 
xvii.  14, 
xvii.  21, 
xviii.  1-3, 
xviii.  1, 13, 17, 
xviii.  18, 
xviii  19, 
xviii.  25, 
xix.  24, 
xxii.  1, 

xxii.  12, 
xxii.  15, 16, 
xxii.  17, 
xxii.  18, 
xxvii  27. 
xxviii.  12, 13, 
xxix.  27, 
Kxx.  1,  etc.. 


Genesis. 


Vol. 

vii.  10 

ii.  43 

i.l43;  ii.3;il 

ii.  2ti4 

iv.  259,  284 

iv.  282 

i.  157  ;  ii.  315 

i.  146  ;  V.  225 

i.  216, 217 

i.  170, 174,  186 

i.  146 

i.  149 

i.  518 

i.  177 

iv  6o 

iv.  104 

vii  28 

vii  3U 

vii.  47 

151, 163  ;  iv.  362 

iv.  86 

vii.  48 

iv.  209 

V.  219 

i.  451 

i.  451,  452 

i.  177;  iii.  13 

iii.  496 

V.  305 

V.  300 

ii.  11, 1- 

iii.  41 

V.  316 

V.  312 

i.  178 

i.  457 

412 ;  vii.  30,  43 

i.  450 

V.  2-:2 

i.  461,  503 

i.  178 

i  2_0 

vii.  392 

i.  178 

ii.  456 

ii.  Ill 

i.  222 

Vii.  103 

vii.  105 

V.  235 

Vii.  214 

iii.  13 

V.  Ill 

iii.  249 

li.30y 

i.  360 


Chap, 

xxxi.  42,  53, 
xxxi.  64, 
xxxii.  24,26-30, . 
XXXV.  21, 
xlviii.  3, 
xli.x.  1, 
xlix.  3,  4, 


Vol. 

iv.  201 

ii.  19 

i.  222 

i.  187 

vii.  127 

i.  188  i  iii.  11 

ii  242 


xlix.  10,      j.  108. 18S,  264 ;  iii.  15 


Exodus. 
ii.  3, 

iii.  1-6,  14, 
iii.  6,  15, 
iii.  12, 
iii.  14, 
vii.  11, 
xii.  S,  9, 
xii.  15,  16, 
xii.  27,  .. 

-xii.  42, 

xiii.  1-16,  .. 

xiii.  9,  16, 
xiii.  12,  13, 
xiii.  19, 

XV.  23  26,  ..     i. 

xvi.  1,  etc., 
xvi.  2,  7, 

xvi.  13-15,  31,    .. 
xix.  3-6, 
xi-K.  6, 
xix.  10-24, 
xi.x.  11,16, 
xix.  13, 
xi.x.  18-20, 
XX.  1,  etc., 
XX.  5, 
XX.  12, 
xxi.  1, 
xxili.  2, 
xxiii.  20-22,23, 
xxiv.  4, 
xxiv.  12, 
XXV.  10, 
XXV.  17, 
xxviii.  36, 
xxviii  41, 
xxxi.  12-17,       . . 
xxxi.  17,  ii.  334,  417 ; 
xxxii.  27, 
xxxii.  30, 

xxxii.  34,  iv. 

.\xxiv.  6, 
xxxiv.  21, 
xxxiv.  28, 
XXXV.  2,  3, 
xl.  10, 


i.  514 

i.225 

vii.  98 

i.  474 

vii.  43 

ii.  255 

i.  461 

i.  4til 

i.  459,  460 

i.  189,  458 

i.  464 

i.  463 

i.  466 

vii.  130 

468 ;  ii.  288 

ii.  3U3 

iv.  55 

i.  469 

i.  474 

i.  475 

i.  475 

i.  472 

vii.  326 

I.  225,  473 

ii.  395 

vii.  377 

i.  501 

i.  481 

iv.  52 

i.  226,  227 

i.472 

i.  132 

i.  6i4,  515 

i.  517 

iii.  96 

i.  547 

Ii.  397 

iv.  259,  332 

i.  511 

Ji.  147 

50 ;  vi.  129 

i.  21)4 

ii.  400 

ii.  80 

ii.  401 

i.  189 


Chap.        Leviticus. 

xvi.  2, 

xvi.  28, 

xi.x.  17, 

xxi.  10, 

xxiii.  15, 

xxiii.  24, 

xxiii.  32, 

XXV.  8, 

xxvi.  21,  24, 

Ndubebs. 
vi.  22-27, 
xi,  26, 
xii.  2, 
xii.  3, 
xii.  8, 
xiv.  20-35, 
xiv.  29,  32, 
xiv.  34, 
XV.  38-40, 
xvii.  12,  13, 
xvili.  15-17, 
xxiii.  21, 
xxiv.  7.  17,  20,  24, 
xx'v  14, 
XXV.  12, 13, 

Ded«eronomy. 
i.  1,  etc., 
iv.  19, 
V.  3,  4, 
V.  15, 
V.  22, 
vi.  4-9, 
vi.  6-9, 
-x.  4, 

xi.  13-21, 
xi.  14, 

xviii.  15-19, 
xviii.  18, 


roi, 

vi.  229 
Vii.  443 
iv.  104 
i.  5j1 
ii.  279 
i;.  281 
ii.  442 
ii.  279 
v.  165 


V.  319,  370 
i.  189 
iii.  20 

iv.  453 

i.  29 

iv.  52 

iv.  179 

iv.  293  ;  v.  273 

i.  406 

iv.  462 
i.  466 
i.  liJO 
i.  liiO 
iii.  i2 
V.  4s7 


xviii.  19, 
xxi.  21-23, 
xxii.  12, 
XXV.  19, 
XXX.  1,  2, 4, 
xx.xiii.  2, 
xxxiv.  10, 


i.  9, 
V.  9, 
V.  13-15, 
vi  2j. 
xxiv.  1,26, 
xxiv.  2,3, 
xxiv.  19, 


i.  473 
iii.  343 
iv.  71 
ii.  401 
ii.  369 
i.  464 
i.  462,  463 
ii  368 
i.  465 
V  97 
i.  192 
iii.  517 
i.  192 
i.  511 
i.  466 
i.  193 
i.  Ki3 
vii.  314 
i.  192 ;  iii.  5-17 

DA. 

iv.  310 

iv.  201 
i.455 
i.  22i 

Vii.  176 
i.  617 
V.  228 

iLllO 


4S8 

INDICES. 

Cliap. 

Judges. 

Vol. 

Chap. 

Vol. 

Chap. 

Vol. 

Ix.  13, 

.. 

i.  6:iU 

Ixv.  9, 10, 

V.  98 

xxviii.  21, 

.. 

iv.  163 

X.4, 

ii.  279 

Ixviii.  12, 

iv.  39 

XXX.  26, 

.. 

vi.  1-6 

xiii.  17, 

i.  469 

Ixviii.  17, 18, 

iv.  409 

XXXV.  3, 

.. 

vii.  273 

Ixviii.  19, 

*,'.     i.  196 

;  iii.  61 

xxxix.  8, 

i.  207 

KUTB. 

Ixviii.  30, 

i.  26 

xl.  5, 

., 

i.  181 

iii.  15, 

1.195 

Ixviii.  62, 
Ixix.  20, 

i.  199 
vi.  563 

xl.  30,  31, 
xli.  19, 

•• 

v.  182 
i.  615 

1  Samuel. 

Ixix.  32, 

ii.  236 

xlii.  1, 

'.'.     i 

209 

; iv.  253 

ii.  3, 

ir.  185 

lx.\ii.  1,  etc. 

i.  198 

xlii.  1-7, 

ii.  69 

ii.  10, 

., 

i.  193 

Ixxv.  S, 

iv.  243 

xlii.  3, 

i.  26 

iii.  14, 

., 

Vi.  531 

Ixxvii.  10, 

iv.  294 

xlii.  4, 

.. 

i.  161 

xiv.  29, 

v.  79 

Ixxvili.  49, 
Ixxx.  16, 

Vii.  168 
i.  199 

xliii.  24. 
xliv.  22, 

•• 

i  26 
Vii.  2J3 

2  Sa-mokl. 

Ixxxiv.  7, 

T 

99,  182 

xlv.  9, 

,, 

iv.  63 

iii.  35, 

V,  79 

Ixxxix.  14, 

ii.  112 

xlvi.  6, 

i.  26 

vii.  14, 

iii.  139 

Ix.xxix.  27, 

iii.  159 

xlix.  6, 

i  161 

xxiii.  3, 

1.194 

xci.  11, 

iv.  58 

Ii.  15,  16, 

ii.  414 

;  iv 

39,  27.'i 

1  Kl.NGS. 

xcvii.  7, 
cii.  2'i, 

iii.  161 

iv.  276 

Ii  16, 
Iii.  13, 

iii.  72 
i  210 

1.47, 

•  • 

vii.  129 
i.  195 

cii  25-28, 

iii.  197 

Iii.  15, 

v.  17 

iv.  33, 

•• 

civ.  4, 

iii.  170 

liii.  1,  etc, 

i.'248. 

404 

iv.  240 

viii.  6,  10,  ll,     .. 

i.  515 

civ.  25, 

iv.  167 

liii.8. 

V.  336 

viii.  27, 

iii.  345 

vi.  246 
i.  26 

cv.  15, 

i.  184 

liii.  10, 

ii  203 

X.  1, 

ex.  1,  etc.. 

*.".     1.200 

iii.  218 

liii.  11,     ii 

409 ;  iv. 

515, 

vi.  413 

xiv.  15, 

cxix.  96, 

iv.  167 

liii.  12, 

ii.  153 

2KING3. 

cxix.  173, 

i.  2U0 

Iviii.  9,  10, 

iv.  165 

i.  8, 

vii.  206 

cxxxviii.  2, 
cxli.  2, 

iv.  165 
vi.  2U2 

Ix.  7,  16,  19 
Ix.  9, 

20, 

i.260 
i.  260 

1  Chronicles. 

cxlvii.  7, 

iv.  160 

Ix.  22, 

.. 

v.  233 

xxii.  14, 

xxviii.  19, 

i.  288 
i.2S8 

cxlvii.  19, 
cxlvii.  19,  20, 

ii.316 
iv.  82 

Ixii.  3, 
Ixv  17, 

Ixvi.  11, 

•• 

vii.  99 
i. '^60 

vii.  9 

2  CUBO.SICLES. 

Proverbs. 

Ixvi.  24, 

iv.  ISO 

xxl.  12, 

i.  20 

i.  23-26,  23, 

ii.  65 

xxxii  31, 

Vii.  104 

iv.  23, 
ii.26. 

iv  74 
vii.  2SU 

iv.  2, 

Jeremiab 

. 

V.  244 

Ezra. 

viii.  22, 

i.  166 

vi.  20, 

i.  26 

X.  7,  8, 

Job. 

i.510 

viii.  22-31, 
viii.  80, 

X.  29, 

ii.oS 
iv.  268 
V.  162 

vi.  29, 30, 
vii.  22,  23, 
X.  22, 

V.  127 

vi.  169 
iv.  240 

viii.  9, 

., 

vii.  426 

xxvii.  23, 

V.  147 

xi.  10, 

iv.  48 

xi   7, 

,, 

iv.  166 

xxviii.  14, 

iv.  2U4 

xxiii.  5, 

i.  210 

xix.  2.5, 

i.  160 

XXX.  17, 

i.  260 

xxiii.  29, 

1.57 

xxvi.  13, 

vii.  IS 

xxxi.  18, 

V.  79 

xxx.  21  22 

1.212 

xxxi.  26,27 

iii.  343 

xxxi.  22, 

.     V. 

336, 

vl.  271 

xxxvii.  19, 

vii.  317 

ECCLESIASTES. 

xxxi.  32, 

1.  lU 

iii.  18, 

V.  454 

xxxiii.  13, 

15, 

L212 

Psalms. 

v.  1, 

.. 

ii.  453 

ii.2. 

i. 

186,  196 

EZEKIEU 

ii.7. 

i 

.  71,  181 

SONQ  OP 

SOLOMOH 

i.  24, 

,. 

1.219 

ii.  8, 

.. 

V.  5o9 

viii.  8,  9, 

.. 

i.  181 

XX  6, 

,^ 

vi.  121 

V.  4-6, 

ii.  110 

XX.  10-12, 

^^ 

ii.  391 

Viii.  4-Q 

iii.  334 

Isaiah. 

XX.  11,  25. 

,  , 

V.  465 

xvi.  2, 

V.  115 

ii.  2  4, 

..    i.  181, 

201,  436 

XX.  49, 

.. 

vi.  216 

xviii.  2, 

.. 

iii.  429 

iv  2, 

i.  202 

xxxiv.  31, 

,, 

i.  195 

xviii.  32, 

1.197 

V.  1,  etc., 

iv.  42 

xxxvi.  25, 

,, 

Vi.  6.3 

xix.  1-6, 

iii.  344 

Ti.  5, 

V  510 

xxxvi.  26, 

.. 

i.  153 

xxi.  1,  3,  7, 

.. 

i.  197 

vi.  9, 10, 

iv.  45 

xxxviii.  11 

,  , 

iii.  234 

xxii.  1,  etc 

, 

i.  402 

vii.  10-16, 

i.  3-5 

xl  7, 

,  , 

i.  23 

xxii.  15, 

.. 

iv,  503 

vii.  11, 12, 

iv.  66 

xlii.  16, 

i.  26 

xxii.  22, 

.. 

iii.  424 

viii.  1, 

i  3^6 

xxii.  27, 

.. 

i.l81 

viii.  18, 

iii.  430 

Daniel. 

XXV.  9,  12,14,    .. 

iv.  310 

ix.  1,  2, 

iv  235 

ii.2. 

,, 

ii.  257 

xxxii.3. 

iv.  502 

ix.  6, 

i,  203;ii.  85 

ix.  23, 

i.3;i3 

xxxii.  8, 

iv,  79 

X.  27, 

i.  208 

ix.  24,    i.  189, 253, 323, 334;  v.  402 

Xl.  6-8, 

'.'.    ii.  86 

;  iii.  370 

xi.  1,  6, 

i.  203 

ix.  21-27, 

i.  305 

xl.  7, 

i 

114, 115 

xi.  6^, 

i.  260 

ix.  25, 

i.  334 

xl.  7, 8, 

ii.  69 

xi.  10, 12, 

i  161 

ix.  25,  26, 

i."is4. 

186, 

314,  331 

xl.  8,  9, 

ii.  153 

xvi.  1, 

1.209 

xii.  10, 

iir.  43 

xlv.  1,  etc. 

i.  197 

xix.  2.5, 

i  181 

xlv.  5, 

iv  36S 

XXV.  7, 

vi.  197 

HOSEA. 

xlv.  7, 

iii.  177 

xxvi.  11, 

.'.*     Iv.  78 

;  vi.  536 

i.  7, 

i.218 

Ii.  17, 

vii.  454 

xxvii.  13, 

i.84 

ii.  IS, 

., 

ii.  80 

Ixi.  8, 

i.  4UU 

xxviii.  5, 

.'."    i.  209 

vii.  99 

iv.  8, 

iv.  861 

Ixv.  6, 

iv.  295 

xxTiii.  16 

iv.301 

xi.l, 

.. 

iv.as 

INDICES. 


4r89 


Chap, 
Xi.3, 
xii.  15, 
xiv.  3, 
xiv.  8, 


li.  20, 


Tiii.  7, 


Vol. 

vi.  1'.'4 

iv.  171 

Vii.  456 

i.  212 


Joel. 


Obadiah. 


i.  244 


iv.  8, 

i.  212 

V.  1, 

.  20:!,  3h0 

V.2, 

., 

.  212,  249 

vi.9, 

Uabakkck. 

iv.  77 

i.  13, 

ii.  109 

i.  16, 

V.  327 

ii.  3,  4, 

vi.  582 

ii.4. 

i.  114 

iii.  4, 

IIaggai. 

iv.  79 

a.  3, 

i.  2S5 

ii.  3,  6-9, 

i.  284 

ii.4. 

1  291 

ii.  5, 

,, 

1.300 

ii.  6, 

.. 

i.  2;iy 

ii.  6,  7, 

vii.  303 

ii.  7, 

V.  474 

ii.  7,  9, 

Zechaujah. 

i.  287 

iii.  8, 

i.  214 

iii.  9, 

iii.  96 

Ti.13, 

ii.  85 

Xii.  12-14 

V.  28 

xiii.  4, 

vii.  206 

iii.  1. 
iii.  1,  2, 

iii.  1-3, 
iii.  2, 
iii.  20, 
iv.  6, 


Malachi. 

i.  284,  287,  302;  iii.  '.'2 

iii.  156 

iv.  43 

vi.  124 

iv.  236 

V.  94 


Matthew, 


iii.  7, 
iii.  li, 
iii.  17, 
V.  16, 
V.17, 
V.  17-19, 

V.  23,  24, 
v  33-37, 

VI.  34, 
vii.  29, 
X.  15, 
xi.  23, 
xii.  20, 
XV.  14, 
xvi.  3, 
xvi.  18, 
xxiv.  6, 
xxiv.  20, 
xxvi.  41, 
xxvi.  53, 
xxviii.  19, 


iv.  345 

iv.  43 

iv.  2.58 

V.  183 

V.  461 

ii  372 

vi.  26 

V.  247 

iv.  29 

i.57 

iv.  222 

iv.  S3 

iv.  3SS 

iv.  344 

iv.  46 

iii.  543 

iv.  240 

ii.  370 

iv.  .339 

vii.  3.3G 

i.  SO 


Chap. 
i.  1,  2, 

xiii.  32, 
.xvi.  15, 


1.  A 
i.  27, 
i.  70, 
i.  72-75, 
ii.  11, 
vi.  1, 

vii.  21,  22, 
ix.  49, 
xviii.  12, 
xix.  41,  42, 
xxi.  20, 
xxii  31,  32, 
xxii.  42, 


Mark. 


Vol. 

vi.  141 

V  47 

i.  SO 


iv.  3.53 

i.  378 

,  30;  vi.  396 

vi.  93 

ii.  153 

ii.  -81 

i.  415 

i.  419 

ii.  280 

iv.  44 

1.309 

iv.  400 

iv,  509 


Jons. 


i.  1, 
i.  3, 
i.  11, 

i.  14, 

i.  15, 

i.  17, 

i.  18, 

i.  29, 

ii.  19, 

ii.  20, 

iii.  13, 

iv.  10, 

V.  22,  27.  30, 

V.  :4, 

V.  39,  iii 

vi.  44, 

vi.  G8, 

vii.  .39, 

ix.  22,  34, 

X.  38, 

xiii.  34,  35, 

xiv.  IS, 

xiv.  28, 

xvii.  4, 

xvii.  19, 

xi.x.  13, 

xix.  £0, 

XX.  23, 


ii.  19,  20, 
ii.  38, 
iii.  26, 
iv.  13, 
V.  41, 
vii.  38, 
vii.  51, 
vii  53, 
viii.  20, 
X  33, 
Xi.  IS, 
xi.  23, 
xiii.  2, 
xiii  14, 
xiii.  18, 
xiii  46,  51, 
XV.  1, 

XV.  10, 
XV.  18, 
XV.  21, 
xix.  2, 
xix.  3, 
XX.  6.  7, 
XX.  32, 
xxvi.  27, 


i.  218 

i.  21^ 

iii.  52 

vi  19, 191 

iv.  23i) 

V.  266 

iii.SOG 

i.  528 

vi.  269 

i.  286 

V.  340 

V.  77 

iii.  42 

vi.  411 

187;  iv.  310;  v.  3J2 

iv.  109 

i.  42 

vi.  95 

i.  507 

iii.  98 

v.  174 

v.  642 

ii  84 

vi.  3S3 

. .  ii.  154;  vi.  291 

i.  272 

V.  4UU 

V.  374 


iv.  40 

V.  77 

V.  373 

iii.  571 

iii.  397 

. .  iii.  51;  iv.  575 

iv.  25 

i.226 

V.  77 

iv.  559 

V.  22 

V  165 

iii.  238 

ii.  280 

. ,       iv.  4.55 

iv.  222 

vii.  4.33 

i.  498 

iii.  83 

i.  127 

vi.  95 

v.17 

ii.  423 

. .   i.  57;  iv.  354 

i.  30 


Chap. 
i.  4, 
i.  6, 
i.  7, 
i.  16, 
i.  20, 
i.  32, 
ii.  5, 
ii.  17 
iii.  2, 
iii.  4, 
iii.  21, 
iii  25, 
iii.  31, 
iv.  19, 
v.  6, 
V.  12, 
vi.  2, 
vi.  17, 
viii.  3, 
viii.  17, 
viii.  19-22, 
ix.  1,  etc., 
ix.  4, 
ix.  4,  5, 
i.x.  5, 
ix.  6, 
ix.  21, 
ix.  22, 
ix.  31, 
X.  17, 
xi.  4, 
xi.  20, 
xii.  6, 
xiii.  13, 
XV.  16, 
xvi.  18, 
xvi.  25, 
xvi.  26, 


Romans. 


li.  29;  iii.  124 
iii  4'.i3 

i.  11)3 
vii.  !)9 
vii.  20 
ii.l33 

i.  153 

iii.  113 

i.  42 

iii.  124;  v.  139 

vi.  94 
vi.  218 

V.  461 
vii  82 
iv.  460 
i.  145,  149 
V.  23 
iv.  249 

vi.  59 
V.  260,  266 

iii  81 

i.  431 
vi.  184 

iv.  85 

i.  121 
iv.  294 

iii.  55 

V.  254 
iii.  113 
iv.  240 

vi.  42 

V.  152 

iv.  315 

vii.  405 

ii.  S 

V.  554 
iv.  23S 
i.  3U,  60 


1  Corinthians. 


i.  17, 
i.  18-23, 
1.  2.3,  24, 
ii.  1, 
ii.  4, 
ii.  6, 
ii.  6,  7, 
ii.  13, 
iii.  1,  2, 
iii.  9, 
iv.  9, 
V.  7, 
vi.  18, 
vii.  23, 
ix.  25, 
X.  1,  2, 
X.  10, 
X.  21, 
xi.  10, 
xii.  31, 
xiii.  10, 
XV.  24, 
XV.  24.  28, 
XV.  28, 
xvi.  2, 


i  75 
i.  43 

V.  528 

i.  75 

i.57 

iv.  597;  v.  490 

i.  42 

i.  75 

iv.  582 

v.  96, 112 

iii.  252;  vi.  666 

i.  459;  vii.  166 

vii.  401 

vii.  372 

vi.  563 

V.  17 

vii.  168 

iv.  4.53 

iii.  2;53 

V.  156 

v.  400 

iii.  232 

V.  201 

iii.  325 

ii.  423 


2  CORINTHIAKS. 


ii  16, 
iii.  7, 
iii.  13, 
iii.  14, 
iii.  18, 
iv.  4, 
iv.  6, 
iv.  7, 


, 

v. 

410 

, 

V 

76 

, 

V 

.  72 

i.  76; 

iv. 

110, 

221 

.     ii. 

449 

iv. 

25S 

.     IT 

55' 

;'• 

379 

490 

INDICES. 

Chap. 
iv.  16-18, 

Vol. 

Chap. 

rot 

Chap. 

Fat. 

iv.  264 

i.  19, 

ii 

.31,60 

ix.  10, 

.4 

1.612 

V.  10, 11, 

V.  55 

i.  24, 

Vii.  154 

ix  11, 12, 

.. 

ii.  213 

V.  11, 

iv.  139,  201  1 

i.  28, 

v.400 

i.\.  12, 

.. 

ii.  l':4 

V.  17, 18, 

ii.  404 

ii.  3, 

.'.    iii  270;  V  262  1 

ix.  25,  26, 

.. 

ii.  165 

V.  20, 

iv.  55 

ii.  9,        i 

189;  vi.  22,  207, 

vii.  310 

X.  7, 

.. 

1.263 

V  21, 
Tii.  9,  10, 

iv.  473 

ii.  10, 

V.400 

X.  23, 

.. 

iii.  564 

vii.  274 

ii   15, 

iii.  54 

X.  29, 

.. 

1.546 

viii.  2, 

V.  ISO 

ii.  16, 

ii.  281 

X.  32-34, 

i.  98 

ix.  lJ-15, 

V.  118 

ii.  16,  17, 

ii.  381 

xi.  1, 

.'.      ill. 

315;  iv  247 

ix.  15, 

V.  77 

ii.  17, 

.".'   IV.  257 

vi.  421 

xii.  2, 

V.  401 

xi.  3, 

Iv.  114 

ii.  18, 

iii.  254 

xii.  18, 

.. 

1.476 

xii.  4, 

iv.  547 

ii.  19, 

iii.  545 

xii.  21, 

.. 

1.38 

xii.  16, 

iii.  495 

ii  20, 

i.  498 

x.i.  26, 

.. 

1.303 

xiii.  8, 

iv.453 

ii.  21, 
iii.  5, 

vii.  436 
vii.  410 

xii.  27, 
xii.  28,  29 

•• 

vi.  122 
ii.  463 

Oalatians. 

iii.  16, 

iv.  260 

xii.  29, 

ii.  110,  135 

i.  1, 

i.  82 

i.  16, 

iv.  375 

1  TUESSALONIA.VS. 

jAUEil. 

iii.  16, 

i.  456 

i.  3, 

V.  163 

1.6, 

., 

vi.  516 

iii.  17, 

iv. 

238;  V.  5.57 

ii.  13, 

iv. 

556,  575 

i.l2. 

iii.  124 

iii.  19, 

i. 

226;  V.  495 

ii  15, 

ii.  324 

1.13, 

vii  103 

iU.  19-24, 

*l 

vi.  80 

ii.  15,  16, 

vi.  537 

1.15, 

v.  109 

Iii.  20, 

,. 

vi.  55 

V.  17, 

iv.  135 

1.21, 

i.  57 , 

iv.  249,  655 

iv.  19, 

iv.  147 

v.  22, 

iv.  228 

i.  23,  24, 

.. 

iv.  2.52 

iv.  2i-2a, 

iv.  a5 

ii.  18, 

,. 

V.  183 

iv.24, 

ii,  444 

2  Thessalosians 

ii.  20, 

., 

V.  163 

ir.  24,  25, 

i.  473 

ii.  10, 

iv.  137 

V.  12, 

., 

V.  247 

iv.  24-26, 

vi.  88 

ii.  11, 12, 

iv.  45 

iv.  26, 

ii  445 

1  Pkteb. 

vi.  10, 

Vii.  2S5 

1  TiMOTUT. 

1.6, 

.. 

Vii.  i73 

Ti.  16, 

i.  27 

iv.4,  5, 

iii.  82 

1.  9-12, 

,, 

iv.  37 

Ti.  17, 

vii.  154 

iv.1.3, 
iv.  16, 

iv.  138 
V.  532 

i.  12, 
1.20, 

•• 

iv.  252 
ii.  29,  33 

EPHEStANS 

V.21, 

"iii.  253; 

Vii.  221 

i.  21, 

iii  648 

i.  8,  9, 

iii.  35 

V.  24, 

.. 

iv.  182 

1.23, 

.'.' 

iii.  297 

i.  9,  10, 

v.  404 

11.2, 

iv.  581 

i.lO, 

j.  159 

iii 

44;  iv.  131 

2  TiMOTHT. 

ii.3. 

V.  79  ;  vii.  9 

i.  11. 

.. 

i.  143 

i.  7, 

iv.  204 

ii.  4, 

[[ 

vii.  40 

ii.  12, 

iv.  1.32 

i.  13. 

.. 

iv.  315 

ii.  9, 

..    V. 

117 ;  vi.  559 

ii.  15, 

I.  499; 

V. 

450;  vi.  356 

ii.  15, 

.. 

V.  7 

iii.  15, 

iii.  571 

ii.  20, 

i.  60 

iii.  5, 

iv.  315 

iv  1, 

iii.  372 

ii.  20-22, 

iii.  545 

iii.  10, 

V.  166 

iv.  14, 

iv.261 

iii.  3,  5,  6 

i.  182 

iii.  12, 

^, 

iv.  529 

iii.  8-11, 

.. 

V.  262 

iii.  16, 

.. 

i.  30 

2  Teter. 

iii.  9, 

.. 

vi.  94 

iv.  2. 

.. 

iv.  l.iS 

1. 11, 

i.  ao 

iii.  12, 

iv.43e 

iv.7, 

vii.  233 

i.  19,  20, 

i.  30 

iii.  17, 
iv.  7, 

'■ 

iv.695 

V.  77 

TiTCS. 

i.  21, 
ii.  5, 

i.  30,  59, 126 
vii.  48 

iv.  8, 

i.  195 

ii  10, 

.. 

iv.  227 

ii.  14, 

Iv.  253 

iv.  13, 

.. 

V.  400 

ii.ll. 

.. 

iv.  221 

iii.  3-5, 

v.  40 

iv.  14, 

iv.  15, 16, 

iv.  18, 

;■ 

ii 

vii.  433 

.  545;  V.  176 

V.  20 

iii.  4, 

Ebbegws. 

iv.221 

iii.  11, 
iii.  15, 16, 

.. 

Iv.  228 
1.  84 ;  ii.  4 

iv.  22, 

iv.  137 

i  3, 

.. 

ii.  163 

1  JOHR. 

T.2, 

ii.  160 

ii.  2, 

1.  226 

V.  11. 

V.  125 

ii  3, 

1. 83,  502 

ii.  1,  2, 

•• 

i.544 

V.  15,  16, 

, , 

iv.  227 

ii.  14, 

iv.  143 

ii.  2, 

•• 

il.  177 

V.  26,  27, 

.. 

ii.  216 

ii.  17, 

"    L32S 

;  ii.  145 

iv.  7-12, 

•  • 

V.  170 

Vi.  2, 

i  501 

iii.  1-3, 

ii.  ira 

V  3, 

•  • 

Tii.  273 

vi.  16, 

vii.  12 

iv.  3,  4, 

1* 

ii  300 

T.  6, 

♦• 

Tl.  u60 

vi.  17, 

•• 

V.  199 

iv.  3-10, 

iv.  9, 

•• 

ii.  411 
ii.  421 

Jddb. 

Philippiaxs. 

iv.  10, 

ii.  417 

7, 

.. 

vi.  37 

i.  19, 

iv.  219 

iv  12, 

i.  55,  57 

iii.  10, 

iv.  1:53 

iv.  16, 

ii.  ISO 

Betglation. 

iii.  12, 

V.400 

V.  1, 

. .    ii.  16, 

142.  151 

i.  8, 

.. 

vi.  583 

iii.  16, 

•• 

i.27 

V.  6,  7, 
v.ll. 

i 

ii.  162 
87;  ii.  4 

i.  10, 
iii.  10, 

•« 

ii.  424 
T.214 

COLOSS 

ANS. 

vii  11-16, 

ii.  143 

V.  8-1.3, 

iii.  652 

1.15, 

iii 

95, 

159;  iv.  258 

vii.  14, 

i.  376 

V.  9,  10, 

vii.  3i9 

i.  15.  16, 

iii.  51 

viii   3, 

ii.  151 

xiii   8, 

..'  iv 

237;  vi.  .'^'6 

i.  i5- 19, 

iii  79 

viii.  4, 

ii.214 

xxi.  8, 

vii.  180 

1 16, 17, 

•• 

iii.  100 

ix.  1-10, 

i  498 

xxii.  12, 

,, 

T.43 

INDICES. 


491 


n.— INDEX  TO  SUBJECTS. 


Aaron,  call  of,  to  be  high  priest,  i.  521,  iv.  479. 
Consecration  of.  i.  521.  Official  garments  of  ;— 
ordinary,  i.  52:3  ;  extraordinary,  i.  524  Clifist, 
not  belon;^ing  to  the  family  of,  could  not  offer 
animil  sacrifices,  vi.  27. 

Aaronical  priesthood,  end  of  the,  i.  526. 

Abel,  of,  vii.  22.  And  Cain,  difference  between,  in 
state  and  character,  vii.  26.  Sacrifice  of,  vii.  22. 
And  Cain,  difference  between  the  saciifices  of, 
vii.  24.  A  tyjie  nf  the  persecuted  church,  vii.  i8. 
Effects  of  the  faith  of,  vii.  28.  Blood  of,  cried 
to  God,  vii  28,  349. 

Abhorrence  of  sin,  of  God's,  iv.  95. 

Abide  in  Clirist.  diligent  e.Kertion  necessary  that 
we  may,  iv.  157. 

Abidinci  nature  of  the  knowledge  of  Christ  iii.  506. 

Ability,  of  natural  and  moral,  iv.  452,  453.  Of 
Christ's  mediatorial,  v.  523.  Of  Clirist  to  save 
friAa  sin,  v.  526.  Of  Christ  to  save,  we  should 
be  established  in  the  belief  of  the,  v.  527.  Of 
Christ  to  succour  his  people  when  tempted,  iii. 
4S0. 

Abraham,  era  of,  i.  451.  Place  of  the  birth  of, 
i.  451.  Probably  an  iilolater  before  his  call,  i. 
453.  Call  of,  i  448,  vii  57.  Left  many  worldly 
comforts,  vii  59.  Journey  of,  to  Canaan,  i  453. 
Had  opportuai  y  of  returning  to  Ur  of  the  Chal- 
decs,  vii.  93  Of  the  change  of  the  name  of,  i. 
449,  V.  222.  Calltil  the  "patriarch,"  V  317  Cir- 
cumcision of,  i.  455.  Church  in  the  family  of, 
i.l21.  A  twofold  seed  promised  to,  i.  121.  Christ 
promised  to,  vii.  113.  Promises  made  to,  in  a 
peculiar  manner,  v.  367.  Why  promise  of  Canaan 
made  to,  iv.  233.  A  numerous  offspring  pro- 
mised to,  vii  SI.  The  first  promise  renewed  to  ; 
—  nature  of  it  as  given  ti  him,  i  177.  Both  spi- 
ritual and  temporal  blessings  bestowed  on,  v. 
226  Victory  of,  over  the  four  kings,  v.  314. 
The  eminent  faith  of,  vii.  64,  106.  Glory  of  the 
f  lith  of,  vii.  lOS.  111.  Lived  a  life  of  faith,  vii. 
67.  Life  of,  a  pilgrimage,  vii.  68,  91.  Ten  trials 
of,  iv.  59.  Trust  of,  in  God  under  trials,  vii.  68. 
Expected  rest  in  heaven,  vii.  72,  96.  In  what 
sense  God  is  .said  to  have  tempted,  vii.  104. 
Affectionate  nature  of,  vii.  110.  Offered  up  Isaac, 
vii.  106.  Believed  the  doctrine  of  resurrection 
of  the  body,  vii  116  Received  Isaac  from  the 
dead  in  a  figure,  how,  vii.  113.  End  of  the 
trials  of,  vii.  119. 

Abrngatiirn  of  Levitical  worship,  vi  174,  500. 
Effected  in  two  ways,  v.  400.  'ihe  apostles  did 
not  at  first  expressly  preach  the,  v.  402 

Abstract,  the  use  of  the,  for  the  concrete  not  un- 
usu.ll  in  Scripture,  iii  62. 

Acceptance  with  God,  what  included  in,  vii.  37. 
With  G"d  for  our  persons  must  be  enjoyed  be- 
fore our  services  can  be  accepted,  vii.  26.  Con- 
troversies about,  vii.  39.  Only  by  faith,  vii.  39. 
In  duties,  believers  enjoy,  v.  120. 

Access  to  God,  only  by  Christ,  v.  531.  Under  old 
and  new  testament  dispensations,  difference  in 
the  manner  of,  vi.  73. 

Accomplish'ment  of  redemption,  of  the  manner  of 
the,  iii.  304.  Of  prophecies  a  season  of  trace, 
iii.  501.  Of  prophecies  may  pass  unnoticed 
at  the  time,  iv.  295  Full,  of  some  promises 
may  be  delayed,  iv.  299.  Of  promises,  difiicaU 
ties  may  be  in  the  way  of,  v.  475. 

AcC'Uni  to  be  given  by  ministers  to  God,  iii.  567, 
vii.  460. 


ActsunA  adjuncts  of  the  priesthood  of  Christ  pro- 
posed to  consideration,  ii.  194.  My  «hich  God 
constituted  Christ  the  high  priest  of  the  church, 
iv.  4S6  Of  munificence  are  memorable  and 
praiseworthy,  \.  307. 

Adam,  the  name,  used  in  different  senses,  ii.  43.  Thet 
sin  and  fall  of,  their  consequents,  i.  146.  Tnecom. 
mon  head  of  his  posterity,  the  rabbins  acknow- 
ledge, i.  14S.  The  representative  of  his  posterity 
in  the  covenant  of  w  irks,  v.  3S8.  The  first  sin 
of,  imputed  to  his  posterity,  v.  388.  Language 
of  the  rabbins,  asserting  the  imputation  of 
Adam's  first  sin,  i.  149.  Corruption  of  human 
nature  from  sin  of,  asserted  by  the  rabbins,  i. 
151.  lliiw  made  in  the  image  of  Christ,  and 
Christ  made  in  the  image  of,  ii.  36.  After  his 
first  sin,  ceased  to  be  the  covenant  head  of  his 
posterity,  v.  390.  ^ 

Address  to  Socinians  on  their  opposition  to  the 
reconciliition  of  Christ,  iii.  483. 

Admiration  of  the  love  of  Christ  enjoined,  Iv.  527. 
Of  the  riches  of  the  grace  of  God  in  the  matter 
of  salvation  enjoined,  iii.  313.  Motives  to,  iii. 
313. 

Admizedec,  probably  a  successor  of  Melchisedee 
as  king  in  Salem,  v.  303. 

Adoption  into  the  family  uf  God,  of,  vii.  255.  God 
gives  the  t;reatest  pledges  of,  to  his  people  under 
their  afflictions,  vii.  25).  Affliction  a  i>ledge  of, 
only  when  endured  with  patience,  vii.  2'j4 

Adulterers,  vengeance  of  God  against,  vii.  407. 

Ailvantarje  of  the  church  from  Melchisedee,  not  so 
fully  enjoyed  in  his  own  day,  v.  3:i4. 

Advantnyes,  outward,  will  not  secure  men  from 
sin  or  sulfering,  iv.  73.  Great,  derived  by  the 
church  from  contemplating  the  love  of  God  in 
Christ,  iii.  314.  Great,  derived  by  believers  from 
the  compassion  of  Christ,  iv.  425. 

Affection,  natural,  and  Christian  love,  difference 
between,  vii.  382. 

Affections  and  properties  of  Christ's  human  na- 
ture, iii.  467  Change  in  the,  by  repentance,  v. 
23.  Of  Abraham,  stren-th  of  the,  vii.  110.  Car- 
nal, causes  of  spiritu.il  sloth,  v.  207.  Corruj>t, 
prevent  men  from  profiting  by  the  word  of  God, 
iv  5-5.5. 

Afflictions,  of,  iv.  435,  vii.  252.  Of  sanctified,  vii. 
270.  May  be  expected  by  believers,  vii.  249. 
After  conversion,  confirm  faith,  vi.  560.  Advan- 
tages of,  vii.  274.  Profitable  to  believers,  ii  i.  398. 
Of  a  feeling  sense  of,  vii  273.  Of  consolation 
under,  from  the  gospel,  iii.  315,  iv.  594.  Of  the 
state  of  the  heart  under,  vii.  264.  Of  fainting 
under,  vii.  258.    Benefits  of,  how  lost,  vii.  258. 

Aggravation  of  sin  of  many,  from  their  hearing 
the  fjospel,  iv.  172.  Of  sin  from  mercies  re- 
ceived, vi.  12-i.  A  multitude  joining  in  any  sin 
gives  it  thereby  a  great,  iv.  51.  Of  difficulties 
hurtful  to  the  soul,  iv.  378. 

Aggravations  of  sin,  of,  iv.  464. 

Ai/ony  of  Christ,  of  the,  iv.  506. 

Agrippa  Iieldby  some  of  the  Jews  to  be  their  Me* 
siah,  iii.  17. 

Aid,  seasons  in  which  believers  need  peculiar,  iv. 
378. 

All  in  all,  Christ  is,  to  his  people,  iii.  510 

Allegorical  use  of  Scripture,  great  caution  neces- 
sary in  making  an,  iv.  36. 

Allegories  nf  Scripture,  of  the,  iv.  35. 

Altar  of  incense,  of  the,  vi.  201.  With  its  incense. 


492 


INDICES. 


a  tvpe  of  Clirist'R  intercession,  vi.  203.  Christ  is 
the,  of  tlir  lu-w  ti'st.iineiit  church,  vii.  "tiS. 

AnJinssa  liir,  iicc-ssity  of  faithfulness  in  an,  iii. 
612     Of  the  Kiithur  to  men,  Christ  is,  iii.  OOJ. 

Ambaasadnrx  oi  God,  oppo.sitiou  to,  is  opjiosition 
to  (iod,  iv.  55. 

Analoijii  of  faith,  the,  must  be  observed  in  search- 
in;.'  the  .-criiiiiire,  iv.  ;!!'>. 

Anchor,  wliy  Christian  hope  is  compared  to  an, 
V.  -^Sl. 

AngH  of  death,  Jewish  name  for  Satan,  iii.  4.34. 
Of  God's  i.rt-senc.-,  who,  i.  iJ.'l.  Of  the  Lonl, 
who,  V.  23.5. 

^n^/els,  theii- nature  and  office,  iii  2-38.  Power  of, 
iii.  175.  vii.  168  Call.M  gods,  iii  163.  Degrees 
of  i;Iory  amoiiL'.st,  iii.  )3i.  Obedienceof,  iii. 245. 
Holy,  confiniied  iu  purity  by  Cliiitt,  iii.  52. 
Glory  of,  lies  in  the  servxe  of  God,  iii.  175.  Do- 
minion of  Christ  over  holy,  iii.  49.  Reasons  of 
Cliri.sfs  dominion  over  holy,  iii.  51.  Ministry  of, 
iii.  240.  Holy,  and  saints,  united  under  Clirist, 
iii,  44.  The  highest  ;;1  iry  of,  is  to  minister  un- 
der Christ,  iii.  243.  Attended  Clirist  on  his  as- 
cension, iv.  409.  Ministry  of,  respecting  what 
It  is  employed,  iii.  24S.  .Ministry  of,  in  the  giv- 
ing of  the  laiv,  i.  220,  iii.  273.  Kmployi  d  in  re- 
vealing the  mind  of  God  to  man,  iii  249.  He- 
lievers  h.ive  communion  with,  iii.  247,  vii  335. 
Minis;rv  of,  maiiife.-^ts  the  love,  care,  and  conde- 
scension of  God  tohi^  saints,  iii.  247.  Protect  the 
people  of  God,  iii.  251.  May  suggest  good 
thoughts  to  believers,  iii.  260.  Why  employed 
to  minister  to  G  >d'speople,  iii.  244.  Witness  the 
obedience  and  sufferings  of  tlie  people  of  God, 
iii.  252.  The  reception  of,  a  great  honour,  vii. 
S91.  Believers  shouM  be  grateful  for  ministry  of, 
iii  255.  Take  veneanceon  theenemiesof  God's 
people,  iii.  253.  Ministry  of,  used  by  God  to  re- 
proach, awe,  restr.iin,  and  tonrient  the  devil,  iii. 
248.  Divine  worship  not  to  be  rendered  to,  iii. 
256  The  ministry  ef,  resp  cts  the  general  re- 
surrection and  day  of  judgment,  iii,  253.  Popish 
doctr  ne  of  the  mediation  of,  vii.  •J63.  Popish 
worship  of  vi.  421.  Wicked,  dominion  of  Christ 
over,  ill.  54 

Avf/cr  of  God,  the,  wherein  it  consists,  ii.  117,  133. 

.4 n<i(/fi/e against  sin,  the  consideration  of  its  na- 
ture and  tendency  is  an,  iv.  129. 

Antindiu^.  th;  i.i  g  o  Syria,  persecution  of  the 
church  under,  vii  195. 

Apocri/pha,  ot  the,   .  60. 

Apnsla.iy,  nature  of,  iv.  111.  401,  v.  200,  vi.  556. 
Called  a  "  root  ef  bit  erness,"  vii.  292.  Tempta- 
tinns  t  ■,  vii.  204.  From  the  truth  of  the  go  p'  1, 
causes  of,  iii.  525.  Fiom  the  go.spel,  is  apostasy 
from  God,  iv.  130  Chiefly  pioceeds  from  ilis- 
like  to  tlie  great  mysteries  of  the  gospel,  iv. 
115. 

Apn^ates  insult  the  ?on  of  God,  vi.  542.  "  Do 
despite  unto  the  Spirt  of  grace,"  vi.  647. 
runishmi  nt  of,  vi.  547. 

ApnMe  Christ  why  cnlled  the,  iii.  500.  Of  God, 
Christ  appointed  bv  the  Father  to  be  the,  iii.  614. 

ApnsUn  wrre  ihe  .servants  of  C  rist,  iii.  666. 

Apvearaih:e  of  Christ,  a  threefold,  mentioned  in 
i^eripture,  vi  4(i2.  Hf  Clirist  in  the  presence  of 
God  for  his  people,  vi  382.  Of  Christ  in  heaven, 
Sociniiins  hold  tha'  his  offering  of  himself  is 
nothing  but  the   ii  199,  vi,  :  01. 

Arpraramsex,  ditl'eient.  of  God  in  old  testament 
tinvs.  vii  310.  (If  the  t^on  of  God  under  the 
old  testament,  i.  216,  232  Sense  of  the  ancient 
church  concerning  these,  i.  229.  t'ense  of  the 
Jews  concerning  ib'.'se,  i  230-233.  Of  religion, 
of  teni])oiurv,  IV.  162.  Of  backsliding  are  to  be 
avoided,  iv.  22o. 


Appenrtarje  of  the  covenant  of  works,  the  seventh 
<lay  an,  ii.  345. 

Applicalinn  of  prophecies,  the  evil  of  rashness  in 
the,  iv.  298.  Great  moderation  requisite  in  the, 
iv.  2-6. 

Artiument,  a  negative,  maybe  drawn  on  some  sub- 
jects from  the  silence  of  Scripture,  iii.  131. 

Arte  (if  Nnah,  vii.  50  Typ  c;il  ins;ruetioii  f  cm 
the  vii.  52  Of  the  covenant,  the  principal  sa- 
cred utensil,  i.  514.  Form  and  materials  of  the, 
i.  515,  \\  hat  it  contained,  vi  206.  W'hy  called 
"  the  glory  of  God,"  iii.  93  The  end  and  use  of 
the,  i.  516.  The  rsidence  and  motions  of  the,  i. 
016  Asyinbol  of  ttiedivinepre.^ence,  vi  214.  The 
inercy-e.it  that  was  unoii  the,  i,  517.  Mercy-seat 
the  only  covering  of  the,  vi.  211.  A  type  of 
Christ,  vi  217.    I'rnbably  restored  by  Cyrus,  iii.  10. 

ArniiUus,  rise  and  occasion  ol  the  fable  concern- 
ing, i.  242,  243. 

A  scenxion  of  Christ,  iv.  406.  Angels  attended  the, 
iv.  40:.t. 

AseiiaUi,  Joseph's  wife,  probably  a  convert  to  the 
true  religion,  vii.  1-34, 

Asia,  churches  of,  uucousciousof  their  backsliding, 
iv.  37.J. 

Asmnyiieans  and  Ileiod  the  Great,  rule  of  the, 
i.  '>J7. 

Assemblies  for  public  worship,  of,  vi.  521  .Subjection 
to  Christ  is  professed  in  attending  the,  vi  521. 
Causes  of  neglecting,  vi,  522.  Danger  of  neglect- 
ing, vi.  624, 

Assembly,  the  catholic  church  forms  a  great,  vii. 
337. 

Assumption  of  human  nature  by  Christ,  of  the,  iii. 
455.     See  Iiicnrnatinn. 

Assurance  of  an  interest  in  Christ  may  he  attained, 
iv.  1-33.     Of  hnpe,  of  the  full,  v.  200,  201. 

Aslrnloijers,  of  tlii  Chaldean,  ii.  257. 

At/ieism,  practical,  i  v  133.  Checked  by  exemplary 
jiunishments,  iv.  183. 

Atonement,  iii.  474.  Of  the  great  day  of,  iv.  395. 
How  oi't  n  the  high  ]iriest  went  into  the  holy  of 
holies  on  the  great  day  of,  vi  230.  For  sin,  im- 
portance of,  iv.  618.  Of  Christ,  of  the,  iv.  119; 
glorifies  divine  jierfections,  iii.  482;  necessary 
that  the  elect  might  be  saved,  iii.  481 ;  neces- 
sary on  Ills  own  part,  and  on  the  pai  t  of  God 
also,  iii.  482.  By  Christ  was  made  on  earth, 
proved  a.:ainst  t!ie  Socinians,  ii.  202,  iv.  119. 
Christ  entered  heaven  as  great  high  priest,  after 
making,  ii.  204. 

Attention  to  th  gospel,  wl-at  implied  in,  iii.  204. 
Necessity  of  a  sei  ions,  v.  344. 

Atti  ibiUes,  Goil  has  revealed  himself  under  various 
titles  and,  vi.  15o.  Vi  (iod,  the  different,  are  dif- 
ferently exercised,  li.  104:  are,  through  Christ, 
a  source  of  consolation  to  believers,  iii.  211. 

Augustine  censures  tho.se  who  called  the  days  of 
the  week  after  the  names  of  the  heathen  gods, 
ii.  283.  Observation  ol,  respecting  the  ori;,iiial 
of  the  soul,  iv.  147  Observation  of,  tint  the 
name  of  "  the  kingdom  of  heaven"  is  peculiar 
to  tlic  New  TestMineiit,  vi.  96. 

Aulh'ir  of  salva'ion,  Christ  is  the,  iv.  538,  539. 
And  tinisher  of  laith,  Christ  is  the,  how,  vii. 
238, 

Authority  Of  (j')d  is  the  formal  cause  of  obedience, 
iv.  22.  Ail\anta..es  of  l\eej>in,g  it  iu  view  in 
all  our  obedieiic",  iv.  23.  To  be  regaided  in 
the  levelaiion  of  Scripture,  iii.  37.  Speaking 
in  Scripture,  fdith  rests  on  the,  iii.  164,  Is 
rejected  by  those  who  do  not  believe  the  gospel, 
iv.  131.  or  Christ,  as  king,  lord,  and  heir  of  all, 
iii.  521.  Conuniiteil  by  God  to  Clirist,  on  account 
ot  relation  and  love,  iv.  492.  Ul  Christ  as  ].ro- 
phet,  iii.  169.     Of  Cliiist  is  rejected  by  unbc 


INDICES. 


493 


lievers,  vii.  S60.     Of  Scripture,   iv.   674.     Of 

Moses  over  tlie  Jews,  i.  605. 
Aversion  from  tlie  holy  duties  of  the  Sabbath-day, 

of,  ii  -jni. 
Avoiding  temptation,  duty  of,  iv.  103. 

£acksliders  trouble  the  churches  to  which  they 
belong,  vii.  293. 

Backsliding,  causes  of,  iv.  112,  374.  Chiefly  pro- 
ceeds from  a  dislil;e  to  tlie  principal  mysteries 
of  the  gospel,  iv.  115.  Uegiiiniiit'S  of,  are  secret, 
iv.  373,  o7y ;  are  jira'.unl,  iii.  6C3.  A  preserva- 
tive against,  tlie  thought  of  Clirist's  promise  13, 
iv.  385.  Skill  in  the  word  of  ri^thteousn^ss  a 
preservative  aftainst,  iv.  5'J2.  Kveu  the  appear- 
ance of,  should  be  avoid,  d,  iv.  22(3. 

Jiajitism,  import  of  the  word,  vi.  'loi.  Doctrine  is 
compared  lO  and  called,  v.  17.  Was  of  different 
kinds,  V.  66.  Kiiiht  of  the  infant  children  of 
believers  to,  iv.  3:i9.  Called  "illumination,"  in 
an  early  age  of  the  church,  v.  73.  Is  not  rege- 
neration, vi.  39. 

Bar-Cosha,  story  of,  i.  236,  State  of  the  Jews  after 
the  days  of,  i.  ~Zi. 

Baronius,  opinion  of,  that  Christ,  as  son  of  David, 
was  heir  to  tlie  throne  of  Juduh,  iii.  43. 

Barrenness  under  means  of  f;race,  signs  of,  v.  136. 

Balh-Kol,  among  the  ancicui  Jews,  meaning  of, 
iv.  7. 

Beginnings  of  grace,  the,  are  very  secret  and  hid- 
den, iv.  o89.  Christ  takes  care  of  and  encourages 
the  least,  iv  3S8. 

Bi-hold,  force  of  tlie  word,  vi.  109. 

Believers  are  by  nature  in  a  state  of  sin,  iii.  413. 
Tliere  has  always  lieon  a  remnant  of,  in  the  world, 
iv.  173.  Under  ihe  law,  lived  upon  the  hope  of 
Christ,  V.  477.  We  should  be  excited  by  the  faith 
of  fornu  r,  vii.  223.  Have  access  to  God  as  "  the 
judye  of  all,"  vii.  342.  Under  the  gospel,  enjoy 
a  state  of  rest,  iv.  261.  The  Scriptures  are  titted 
for  the  use  of  all  clisses  of,  iv.  105.  In  what 
sense  the  hous' otOoil,  iii  o6l).  Privileges  of,  as 
the  hou.se  of  Christ,  iii  569.  Must  go  forth  to 
Christ  without  the  ci.y,  vii.  448.  Must  e.\peet 
Butferings  in  this  world,  iv.  513,  vii  194.  Are 
happy,  as  interested  in  the  omiiii  otence  of  Christ, 
iii.  216.  Tem]  tations  of,  iii.  479.  Dangers  of, 
iv.  158  (iospcl  thieatenings  as  they  respect, 
iv.  208.  Di.-couragements  of,  from  a  sense  of  un- 
worthiiiess,  iv.  405.  Should  attend  to  the  jkcu- 
liar  duties  of  tlie  lime  in  which  they  live,  vi,  1U7. 
Are  accepted  of  God  in  their  duties,  v.  1-0. 
Should  be  watciiful  over  one  another,  iv.  104. 
Should  consult  each  other's  good,  vi.  519  It  is 
questionable  whether  their  sins  .^hall  be  mani- 
fested ill  ihe  day  of  judgiiient,  v.  49. 

£e!farnu'ne's  arguments  for  the  necessity  of  a  proper 
sacrifice  in  all  religion,  ii  38. 

Belov  d,  force  of  the  word,  as  used  by  Paul  in  ad- 
dres.=iiig  Ihe  lie^  rews,  v  145 

Bembas,  Fetrus,  contempt  o  Scripture  shown  by, 
i.  50 

Beneficence,  the  duty  of,  vii.  4.39.  Duties  of,  cau.'^es 
why  forgotten,  vii  458.  Christian  works  ot,  why 
called  "  saciiflces,"  vii  461. 

Bcnejits  of  tlie  new  roveiiaiit,  vi.  114.  Received 
by  redemption,  signally  ascril)ed  to  the  Father, 
iii.  379      Of  affliction,  how  lo.st,  vii   1.5S 

Benjamin  Tudelensis,  story  of,  examined,  i.  2S2. 

Bernard  s  dhticlioa  for  uiiderstaudiiig  Paul's  epis- 
tles, i  88. 

BirthrigM,  profanencss  of  Esau  in  soiling  the,  vii. 
30t>. 

Blackness  on  Sinai  at  the  giving  of  the  law,  of  the, 
vii   315. 

Blessing  and  sanctifying  the  seventh  day,  what  in- 


tended by,  ii.  297.  Of  God  on  the  church-worship 
on  the  hist  day,  ii.  427.  Of  God  may  be  expected 
on  a  lawful  war,  v.  316 

Blessings,  of  the  gospel,  vi.  572.  Free  and  sovereign 
grace  in  the  pardon  of  t-in  the  foundation  of  all 
covenant,  vi.  169.  Spi-ritual,  yield  satisfaction 
vii.  100.  (Denedietiou;-)  xarious  kinds  of,  v.  317, 
370.  Patriarclial,  of,  vii.  123.  Of  the  first-born, 
vii.  299.  Desired  by  Eaau,  vii.  3UJ.  Paternal, 
of,  v.  317.  Sometimes  descend  from  p.ireiits  to 
children,  iv.  49.  Sacerdotal,  of,  v.  31c».  Of  the 
instituted  lorm  of  sacerdotal,  v.  319.  Minislerial, 
of,  V.  373.  To  others,  a  )  rivilege  to  be  the  mea  s 
of  communicating,  v.  371  lioth  temporal  and 
spiritual  were  Ijestinved  on  Abraham,  v.  2-6. 

Blood,  of  the  prohibition  to  eat,  v.  323  Of  the  in- 
nocent, when  shell,  cries  lo  God,  vii.  28.  Of  the 
cry  of  Abel's,  vii.  349.  Of  sacrifices,  why  parti- 
cularly mentioned  in  Heb.  X.  4,  VI.  412.  llic  book 
of  the  covenant,  wliy  sprinkled  witli,  vi.  360.  Of 
the  sprinkling  of,  vi.  347.  Of  the  .--prinUling  of, 
on  tlie  posts  of  the  doors  of  the  Israelites,  vii.  167. 
Of  purification  wiihout,  vi.  365.  "  Of  Christ," 
what  meant  by  the,  vi.  296.  C.'.rist  was  conse- 
crated by  his  own,  vi.  5-J6.  Ot  i^iiri~t,  of  the 
oU'ering  of  the,  vi.  314.  Christ  as  jiriest  could 
enter  heaven  only  with  his  own,  ii.  159,  vi.  284. 
Of  Christ  called  "  tlie  blood  of  sprinkling," 
wliy,  vii.  348.  Of  Christ,  of  expiation  of  sin  by 
the,  vi.  298.  OfCliri.it  relieves  the  consciences 
of  believers,  vi.  ..13.  Of  Christ  is  b.  neticial  to 
the  soul  only  when  applied  to  it,  vi.  339.  Christ 
sanctities  his  people  by  hi.-,  vii.  445.  Ot  Christ 
is  de>pised  by  apo.-state3,  vi.  545.  Of  the  cove- 
nant, Christ  was  raised  from  the  dead  by  the, 
vii.  475. 

Bodji,  a,  prepared  for  Christ  by  the  Father,  vi.  464. 
Of  Christ,  of  the,  vi.  460,  461.  Of  Christ,  of  the 
mystical,  v.  170  "Washed  with  p.ire  watei," 
meaning  of,  vi.  613. 

Bondage,  sinners  are  in  a  state  of,  vi.  281.  Of  the 
Israelites  in  Ej;yp  ,  oi  the,  vi.  124.  Frame  of 
spirit,  of  bring  under  a,  iv,  429.  Frame  of  spi- 
rit, by  the  Sinai  covenant,  vi.  91.  livime  of  sjii- 
rit  in  old  testament  times,  causes  of,  v.  409. 
From  fear  of  death,  of,  iii.  4:J9,  -142,  In  the  wor- 
sliip  of  God,  of  freedom  from  a  frame  of,  iv  218. 
Lelievers  are  delivered  from,  as  to  their  state, 
iii.  4.'il.  Frame  of  .-.),irit,  believers  may  fall  lor  a 
time  under  a,  iv.  210 

Book  of  the  coveiiaiu,  what,  vi.  347.  'Why  sprink. 
led  with  blood,   vi.  3G0      Of  life,  what,  vii.  341. 

Bread&ud  wine  brou,i:lit  forth  by  Melchisedec  no 
argument  for  the  popish  ma.^s,  v.  304.  The  feast 
of  unleavened,  its  litis,  i.  461. 

Brenius,  discourse  of  a  Jew  published  by,  i.  164. 

Brethren,  all  men  are,  vii.  B81.  Import  of  the 
term,  iii.  492,  vi.  498,  vii.  481  Christ  was  made 
like  to  his,  iii,  466. 

BidOieriMnd,  Chii.-tian,  of,  vii.  382. 

Brothaiy  liive,iji,  \\\.  ^''M.  Motives  to,  v.  174.  Ts 
f  unded  on  a  persuasion  of  mutual  relation  to 
Christ,  V.  149. 

Burnt-nJ]'ering,  of  the,  i.  634. 

BaxiorJ's  cullection  of  Masorelic  observations,  i. 
128. 

Cain's  and  Abel's  sacrifice,   difference    between, 

vii.  24. 
Call  of   Melchised  c   to   the  priesthood,  of   the, 

V.  309.     Of  Abraliain,  of  the,  \  ii.  OI.     A,  to  office 

in  the  church,  sovereignty  of  God  in  givin.-,  iv. 

4S0      A,  to  the  work  ol   ihe  mini.-try,  of,  iv.  481. 

To  the  mill  slry.  of  a  ca.--e  in  which   there  is  no 

regular  ouiu.ird,  v.  365.    To  renewed   repent. 

ance,  of  a,  v.  31. 


494 


INDICES. 


Calling,  of  efTcctual,  vi.  327.  Effectual,  the  great 
privilege  of  lielievers  in,  iii.  4U7.  Of  the  Gen- 
tiles, of,  vi.  97. 

Camp,  boiliej  of  the  sacriQces  burned  without  the, 
vii.  443. 

Canaan,  why  the  promise  of,  was  made  to  Abra- 
liaiii,  iv.  2:>j.     Of  the  rest  in,  iv.  ~M. 

Candlestick  in  tlie  tabenuicle,  of  the,  vL  101. 
Typical  use  of  tlie,  vi.  l'J5. 

Caiinn  or  rule  of  Scripture,  of  tlie.  i.  2S. 

Caniinical,  origin  and  import  of  the  terra,  i.  26. 
Aiititiuity  of  the  appellation,  i.  27.  What  re- 
quired to  make  a  book,  i.  28.  The  bool<s  of 
bcrijiture  arc  all  equally,  i.  30.  Of  a  second  sort 
or  dej-ree,  no  bonU,  i.  ol.  Epistle  to  the  Hebrews 
proved  to  be,  i.  32,  41,  69.  Books,  church  of 
Kome  i.ot  llie  sole  [n-oposer  of,  i.  o5.  The  gene- 
ral argument  of  books  Uuly,  i.  42.  Authority  of 
Epistle  to  the  Hebrews.objectious  to,  considered, 
i.  69,  62. 

Captain  of  salvation,  Christ  is  the,  iii.  382.  Of  the 
Lord's  host  described,  (.losh.  v.  13-16,)  i.  228 

Care  of  Clirist  over  his  people,  of  the,  iii.  332,  385. 
S|  ecial,  of  Christ  over  the  young  and  the  feeble 
of  his  people,  iv.  684. 

Cares,  excess  of  worlilly,  prevent  men  from  profit- 
ing by  the  word,  iv.  656. 

Carnal  men  see  not  tlie  glory  of  the  new  testa- 
ment church-state,  v.  415. 

Cause  of  all  other  graces,  union  with  Christ  is  the, 
iv.  1-19  Faith  as  an  instrumeutal,  includes  its 
object  as  the  principal,  vii.  10. 

Causes  of  Die  appointment  of  the  Sabbath,  ii.  327. 
Of  Christ's  sull'erings  from  temptation,  of  the, 
iii.  486.  Of  Christ's  sufferings  in  his  soul,  of  the, 
iv.  50J,  506.  Of  spiritual  sloth,  of  the,  v.  '206. 
Of  backsliding,  of  the,  iv.  112,  374.  Of  apostasy 
from  the  truths  of  the  gospel,  of  the,  iii.  626.  Of 
the  sins  of  the  Israelites  in  the  wilderness,  of 
the,  iv.  26. 

Cautions  against  wearying  in  well-doing,  iv.  381. 

Ceremonial  or  Slosaical,  what  in  the  hiw  of  the 
Sabbath  is,  ii.  397.  Defilement,  of,  vi.  290.  Pu- 
rification, of,  vi.  288.  I'urification,  without 
blood,  of,  vi.  365  Law  was  a  yoke,  iv.  219.  Law 
cannot  justify  a  sinner,  iii.  114.  Law  continued 
till  Christ  had  accomplished  redemption,  v  432. 

Ceremonies,  glory  of  new  testament  worship  con- 
sisteth  not  in,  v.  4'22. 

Cerlnthas,  by  questioning  the  deity  of  Christ,  led 
John  to  write  his  Go.spel,  i.  61. 

Certainty  of  what  is  revealed  in  Scripture,  of  the, 
iii.  293,  iv.  575.  Of  the  destruction  of  Christ's 
enemies,  iii.  "235. 

Clialdean  majjicians,  of  the,  ii.  257. 

Change  of  the  >abbath(lay  in  nev/  testament  dis- 
pensation, of  the,  ii.  o6U.  391,  410. 

Chawjeableness  of  believers  requires  a  surety,  to 
render  tlie  covenant  flim,  v.  511. 

Changes,  of  d.ingers  from,  iv.  436.  In  the  outward 
stale  of  the  church,  of,  iv.  41. 

Chastisements  of  bi  lievers,  of  the,  iv.  209,  vii.  256. 
Proceed  from  the  fatherly  love  of  God,  vii.  260. 
Are  instructive,  vii.  265.  Danger  of  despising, 
of  the,  vii.  '257.    Of  extraordinary,  vii.  201. 

Chastity,  of,  vii.  403. 

Chemarim,  mentioned  Zeph.  i.  4,  who,  iii.  463, 

Cherubim  on  the  ark,  of  the,  i.  518,  vi.  20S,  216. 
Two  other,  alt>o  in  tlie  temple,  i..5'20. 

Children,  of  the  inlluence  of  the  example  of 
parents  on,  iv.  49.  Are  often  involved  in  llie 
consequences  of  their  parents'  conduet,  v.  392. 
Duty  of  instructing,  in  the  principles  of  religion, 
vii.  146. 

Choice,  obedience  should  proceed  from,  iv.  82.  Of 
Moiies,  of  the,  vii.  151. 


Christ,  (see  Intercession,  Messiah,  Offirx,  Priest' 
hood,  Sacrifice,)  of  the  person  of,  iii.  619.  Is  God 
and  man  in  one  person,  iii.  461.  The  glory  of,  is 
essential,  iii.  547.  Is  the  creator  of  all  things, 
iii.  204.  Upholdeth  and  ruleth  all  things,  iii. 
100,  103.  Of  the  greatness  of,  as  the  shepherd 
of  the  sheep,  vii  474.  Is  the  object  of  religious 
worship,  iii.  549-661.  Discerneth  the  heart,  iv. 
370.  The  unchangeableness  of,  vii.  4'26.  Of  the 
love  of,  to  men,  iii.  309.  As  mediator,  acts  of  tlie 
Father  towards,  iii.  194.  Veiled  )iis divine  gloiy, 
iv.  527.  Why  he  came  not  sooner  into  the  world, 
vi.  404.  Assumed  the  nature  of  his  people,  iii. 
418.  Became  like  unto  his  brethren,  iii.  406. 
Was  born  of  the  seed  of  Abraham,  iii.  461.  Of 
the  knowledge  pos;?essed  by  the  human  soul  of, 
iii.  2:).  Was  liable  to  no  troubles,  except  what 
he  voluntarily  submitted  to  for  tiie  sake  of  his 
people,  iii.  422.  Laboured  in  soul  to  accomplish 
redemjition,  iv.  516,  Of  tlie  substitution  of,  iii. 
359.  Of  the  offices  of,  ii.  148,  181.  Of  the  sinless 
nature  of,  iii.  421.  Of  the  obedience  of,  ii.  152. 
Is  tlie  surety  of  his  people,  v.  607.  Alone  was 
qualified  to  be  the  high  priest  of  his  people,  iii. 
47L  Of  the  call  of,  tolhe  priesthood,  ii.  152.  Of 
the  consecration  of,  by  his  own  blood,  vi.  546.  Ills 
inauguration  and  actual  susception  of  ihe  priest- 
hood, ii.  153.  Of  the  oblation  of,  ii.  158,195.  Offered 
liimself  willingly,  ii.  157,  vi.  411.  tiuflered  with- 
out the  gate,  vii.  447.  Sufferings  of,  considered, 
ii.  124;  were  in  kind  the  same  as  his  people 
would  have  suffered,  ii.  126.  Answers  to  objec- 
tions to  this  view  of  the  sufferings  of,  ii  127.  Of 
the  death  of,  iii.  368.  Has  removed  all  that  kept 
his  people  from  God,  v.  479.  Is  the  altar  of  the 
new  testament  church,  vii.  438.  Was  raised  by 
the  Father,  as  the  God  of  peace,  vii.  475.  Uis 
rest  Irom  his  works  the  indication  of  a  new  day 
of  rest,  ii,  409.  Displays  anew  his  love  to  man, 
upon  his  resurrection,  iii.  426.  Of  the  ascensiou 
of,  iv.  407.  Entered  heaven  with  his  own  blood, 
ii.  169,  vi.  284.  Is  exalted  above  all  the  angels, 
iii.  124.  Has  gone  before  his  people  to  glory,  iii. 
388  Lives  for  ever,  v.  534.  As  king,  of  the 
righteousness  of,  iii.  184,  191.  Is  the  captain  of 
salvation,  iii.  382.  Of  the  consecration  of,  to  be 
the  captain  of  salvation,  iii.  383.  Is  the  leader 
of  his  peojile,  iii.  387.  Lives  for  ever  to  send 
the  Holy  Spirit  to  his  disciples,  v.  5:J6.  Of  the 
miijesty  of,  as  shepherd  of  his  people,  iii.  386. 
Of  the  watchlulness  of,  over  his  people,  iii.  385. 
Of  the  tenderness  of,  towards  his  people,  iii.  3S5. 
Is  all  in  all  to  his  people,  iii.  610.  The  glory  of, 
is  a  cause  of  joy  to  his  people,  iii.  189.  Is  the 
ambassador  of  his  Father  to  men,  iii.  505.  How 
the  mind  of  God  was  revealed  by,  iii.  29.  Pre- 
eminence of,  as  a  prophet,  iii.  27,  31.  Has  a 
right  to  send  his  gospel  unto  all  nations,  iii. 
68.  Makes  his  revelation  to  be  believed,  iii. 
508.  Men  can  come  to  God,  only  by,  iii.  99.  To 
be  made  partakers  of,  what,  iv.  142.  No  true 
rest  of  soul  but  in,  iv.  320.  Looking  to,  what, 
vii.  237.  Is  to  be  the  judge,  at  the  last  day,  in 
his  divine  and  human  natures,  v.  48,  Of  the  re- 
proach of,  in  the  days  of  Moses,  vii.  153. 

Christian  brotherhood,  of  the,  vii.  382. 

Christianity,  the  Sabbath  a  s.reat  means  of  pro- 
moting tlie  influence  of,  ii.  263,  264. 

Christians  were  warned  to  leave  Jerusalem,  i.  100, 
Of  the  profligacy  of  some,  under  the  name  of,  v. 
133. 

Chrysostr/m,  observations  of,  iii.  44,90,  92, 101, 118, 
iv.  461,  V.  126,  146. 

Church,  the,  was  formed  by  Christ,  iii.  543.  Christ  is 
the  inini  diate  head  of  the,  iii,  331.  Christ  is  the 
only  head  of  the,  iii.  329.    The  buildiu;;  of  the. 


INDICES. 


495 


il  a  glorious  work,  iii.  553.  The,  is  the  honee 
of  Goii.  iii.  516,  Oo9.  The,  is  the  city  of  Goil, 
Tii.  333.  M  hy  culled  a  city,  vii.  334.  Of  the 
care  of  Christ  over  the,  iii.  o32.  The,  under 
the  law  of  nature,  of  institutions,  and  under 
the  go.spt'I,  nd  its  rest  under  each,  ii.  413-416. 
Of  the  safety  of  the,  vii.  336.  Christian,  of  the 
dignity  of  the,  vi.  7.  Jewish,  subsisted  wlien 
Paul  wrote  to  the  Hebrews,  i.  12.  The  spiritual 
glory  of  the,  vii.  350.  The,  lorms  a  great  assembly, 
vii.  337.  Of  Israel  never  absolutely  uuiler  the 
covenant  of  works,  vi.  62.  The  Hebrew  Chris- 
tians, when  Paul  wrote  to  th(  m,  were  in  the 
state  of  a  setth-d,  vii.  462.  Paul's  description 
of  the  true  catholic,  vii.  329  I'opish  mark  of  a 
true,  derived  from  its  numbers,  iv.  175.  The,  is 
the  heavenly  Jeru.^alem,  vii.  333.  Persons,  should 
be  instructed  before  admi^^siun  into  the,  v.  63. 
The,  has  survived  many  dangers,  and  how,  iv. 
175. 

Churches  are  the  schools  of  Christ,  iv.  570.  Of  the 
office  of  teachers  in  the  apostolic,  iv.  567.  Are 
troubled  by  backsliders,  vii.  203.  Of  Asia  were 
unconscious  of  their  backsliding,  iv.  373. 

Church-state,  of  the  new  testament,  vii.  217.  Is 
a  kingdom,  vii.  370.  Cannot  be  shaken,  vii. 
370. 

Circumcisinn,  institution,  end  and  use  of,  i.  453. 

Circumspect iun  is  necessary  to  holy  living,  iv.  101. 
A  fear  of,  leading  to  holy  living,  iv.  204. 

Circumstances  of  the  last  judgment,  of  the,  v.  47. 

Citations,  of,  from  the  Old  Te-tament  in  the  New, 
iii.  146,  l'J9,  iv.  20,  167,  2U0.  From  the  Old 
Testament  in  the  words  of  Septuagint,  of,  iii. 
161. 

City,  believers  must  go  forth  to  Christ  without  the, 
vii.  44S.  Heaven  is  called  a,  vii.  70.  Believers 
have  here  no  continuing,  vii.  449.  A  future,  ex- 
pected by  the  people  of  God,  vii.  450. 

Clean  and  unclean  meats,  of  the  distinction  of,  vi. 
252. 

Clemens  Bomanus  y^a.'i  not  the  author  of  the  Epistle 
to  the  Hebrews,  i.  68,  72. 

Cloud  of  incense,  the,  was  typical  of  the  interces- 
sion of  Christ,  vii.  218.  Of  witnesses,  we  are  sur- 
rounded by  a,  vii.  223. 

Cohanim,  rulers  called,  and  why,  11.  10. 

Cohen,  import  of  the  word,  ii.  9. 

Corns  to  God,  what  it  is  to,  v.  529,  vii.  40.  Of  en- 
couiagement  to,  vii.  41.  It  is  only  by  Christ  that 
we  can,  iii.  99. 

Comfort  to  poor  saints,  v.  188. 

Coming  of  Christ,  of  the  second,  Ti.  414.  Of  the 
duty  of  looking  for  the  second,  vi.  415. 

Command  of  God,  the,  is  the  reason  of  all  worship, 
iii.  167. 

Commandment  concerning  his  bones,  reasons  why 
Josei  h  gave,  vii.  133. 

Commandments  of  the  ceremonial  law,  why  called 
"  carnal,"  v.  450. 

Commands,  all  the,  of  the  covenant  of  works,  re- 
vived, declared,  and  expressed  in  the  decalogue, 
vi.  77. 

Commentators,  an  observation  respecting,  iv.  168. 

Commission,  Christ  received  his,  from  the  Father, 
iii.  28. 

Communication  of  grace,  old  and  new  testament 
dispensations  differ  in  respect  of,  vi.  72. 

Communion  with  God,  of,  iv.  2C3.  With  angels, 
believers  have,  vii.  335.  Of  sa  nts,  of  the,  v.  176, 
greatly  con.sistsin  mutual  prayer,  vii.  470. 

Compassion  of  Christ,  of  the,  iv.  419,  461.  As  high 
priest,  of  the,  iv.  403.  Of  the,  viewed  in  four 
ways,  iv.  423,  Is  not  lessened  by  his  exaltation, 
iv.  424.  Advantages  which  believers  derive  Irom 
the,  iv.  425. 

VOL.    XVT.  — 32 


Complain  of  his  people,  Qod  has  ofttimes  just 
cause  to,  vi.  106. 

Complaints  of  God  against  his  church  should  be 
seriously  considered,  vi.  106. 

Computation  of  Daniel's  seventy  weeks,  i.  a33. 

Concupiscence,  of  evil,  called  by  the  Jews  "  the  evil 
figment,"  i  151.     Good,  Jewish  notions  ol,  i.  154. 

Co)icZcjice/iS!0?i  of  God,  of  the,  iii.  335,  v.  2.0,  4b0, 
vi  303.  01  God,  in  sending  to  treat  with  sinners, 
iii.  504;  in  giving  many  testimonies  of  Scrip- 
ture in  proof  of  important  truths,  iii.  165;  in 
delivering  the  Israi-lites  from  Egypt,  vi.  125.  Of 
Christ,  of  the,  iii.  -i21,  444,  5J0,  iv.  526,  vi.  15.  Of 
Christ,  consolation  to  believers  from  the  thought 
of  the,  iii.  423. 

Condition  in  the  world,  temptations  to  Christ  from 
his,  iii.  478. 

Conditions  required  of  Christ  in  the  covenant  of 
redemption,  ot  the,  ii.  94 

Confession  of  sin,  of  the,  vi.  438. 

Confidence,  carnal,  of  the  evil  of,  iv.  212.  Christian, 
of  the  nature  of,  iii.  6*32,  In  God,  of,  vii.  417. 
Of  holy,  in  the  Lord,  v.  414.  Of  spiritual,  vi. 
6i5.     How  lo>t,  vi.  576. 

Confirmation,  of  the  rite  of,  v.  58.  Of  faith,  means 
of,  iii.  316. 

Conflict,  the  Christian  life  is  a,  vii.  23.3.    I.' 

Conjormity  to  Christ,  of  the  necessity  of,  vii.  449. 

Connection  between  promises  and  tlireatenings, 
leasons  of  the,  iv.  268.  Between  parents  and 
children  is  peculiar,  v.  392. 

Conscience,  the  power  of,  indicates  a  future  judg- 
ment, v.  49.  Of  an  evil,  vi.  512.  Ofa  good,  vii. 
470.  Of  sin,  of,  vi.  43-3.  Biirdei.ed  with  guilt, 
of  a,  vi.  312.  Could  not  be  freed  from  sin  by 
Levitical  sacrifices,  vi.  249.  «5  relieved  by  the 
blood  of  Christ,  vi  313. 

Conscientious  regard  to  the  ordinances  of  God,  of 
the  duty  ofa,  vi.  353. 

Coyisecration,  of  tlie  form  of  Aaron's,  i.  521,  547, 
iv.  479.  Of  the  first  covenant  witli  blood,  of  the, 
vi.  354.  Of  things  ceaseth  with  their  instituted 
use,  V.  350.  Of  Clirist,  of  the.  vi.  375.  Of  Christ, 
of  the,  by  the  Father,  by  his  own  will,  and  by  his 
sufferings  iv.  533.  vi.  545. 

Cojisequence,  it  is  of  the  greatest,  to  have  the  pro- 
mises of  God  proposed  to  us,  iv.  2'-0. 

Consequences  properly  deduced  from  Scripture  are 
true,  iii.  147. 

Consideration  of  the  truths  of  the  gospel,  duty  of, 
iii.  499.  Of  Christ,  preservation  from  errors  by 
the,  iii.  523.  Of  the  all-seeing  eye  of  Christ,  a 
great  preservation  against  back-liding,  iv.  385. 

Considerations  which  may  help  to  relieve  our  spi- 
rits under  their  troubles,  iv.  383-3^5. 

Consolation  to  believers,  of  the  source  of,  v.  275. 
From  the  thought  of  the  love  of  God  in  Christ, 
iii.  315.  From  the  life  of  Christ  in  heaven,  v. 
535.  From  the  truths  of  the  wonl  of  God,  iii. 
301,  iv.  314,  V.  265.  From  the  hope  of  a  blessed 
resurrection,  v.  44. 

Constancy  in  the  Christian  profession,  necessity  of, 
iv.  398.  Encouragements  to,  iv.  400,  403.  In  be- 
lieving, a  great  evidence  of  uniou  with  Christ, 
iv.  152.     Under  trials,  of,  iii.  570. 

Contentment,  of  the  nature  of,  vii.  411,  412. 

Continuance  of  Christ's  love,  shown  by  his  inter- 
cession, V.  545.     Of  trouble,  of  the,  vi.  682. 

Contradiction  from  sinners,  Christ  endured,  vii. 
247. 

Contrivance  of  the  gospel,  of  the,  iii.  302. 

Controversies  about  acceptance  with  God,  of,  vii. 
39.  Respecting  the  Sabbath-day,  ii.  267.  Of  the 
hurtful  tendency  of  these,  ii.  271,  433. 

Contumacy,  all  unbelief  ia  accompanied  with,  iv, 
18S. 


496 


INDICES. 


Cnnveraation,  our,  import  of  the  term.  vii.  409. 

Coiirersion  of  men  asci  ilieil  to  the  FiitliiT,  iii.  o79. 
Of  the  rcdi'enie  I,  trinry  of  Christ  in  the,  iii.  4'JS. 
Advantiiires  of  .^miction  after,  vi.  o60.  Future, 
of  tlie  Jews,  i.  4;j4. 

Conviction  of  sin,  the  soul  is  greatly  alarmed  by, 
V.  278,  vii.  314,  316,  3J1. 

Convictions,  of  the  diminution  of  the  influence  of, 
V.  142. 

Corban,  every,  either  isha  or  tenimah,  i.  529. 

Corbanim,  all  sacrifices  of  the  altar  were,  i.  529. 

Cornt;><  affecunns  present  men  from  profiting  by 
the  word  of  (Joil,  iv.  555. 

Corrui^tion  in  the  soul,  of,  iv.  341,  389.  Unbelief 
pives  scnpe  to,  iv.  123. 

Counsel  of  (iod,  of  tlie,  v.  255.  Tietween  the  Father 
and  Son  re-pectin\'  redimptiou,  ii.  58.  Concern- 
ing rwlemptlon,  v.  504. 

Counsels  of  God,  the  eternal,  priesthood  of  Clirist 
orif;inated  in  the,  ii.  15.  Of  Cod  are  all  known 
to  Christ,  iii.  505. 

Courstot  life  is  cliangcd  in  repentance,  v.  24.  Of 
Weights  which  retard  u.s  in  the  Christian,  vii. 
2-25.    Of  fainting  in  the  Christian,  vii.  279. 

Courts  of  the  Ji'W.s,  ol  the,  i.  271. 

Covenant,  import  of  tlie  word,  ii.  78,  vi.  1"4.  De- 
finition of  a,  ii.  8i  Nature  of  a,  vi.  111.  Four 
thii.gs  essential  to  a,  ii.  82.  A  si.s;n  added  to  a, 
for  confirmation,  ii.  81.  Every,  between  God 
and  man  is  founded  upon  promises,  vi.  65.  Some 
ordinances  of  worship  belonged  to  every,  vi.  185. 
A,  the  foundation  of  a  churcli-state,  vi.  352.  Of 
God,  consent  to,  on  the  part  of  man,  required, 
vi.  o54.  Infant  children  are  taken  with  their 
parents  into  the  same,  vi.  354.  The  Sabbath 
belongs  to  every,  between  God  and  man,  ii.  345, 
357.  o90.  Wan  in  his  creation  constituted  under 
a,  ii.  337.  Of  works,  of  ihe,  li.  392,  v.  391,  vi.  60. 
Promises  of  the,  are  remunerative,  vi.  69.  Com- 
mandments of,  were  lepulilislied  at  Sinai,  ii.  3.S8. 
How  far  renewed  to  the  Israelites,  ii.  387,  3sy. 
Church  of  Israel  never  ab-olutely  under  the,  vi. 
62.  At  Siuai,  nature  of  the,  vi.  71.  Desii^n  of 
the,  vi.  79.  Why  made  with  the  Israelites,  vi.  82. 
In  what  sense  "everlasting,"  li.  399.  Ark  of  the, 
why  so  called,  vi.  '.-05.  Of  the  tables  of  the,  (sre 
Siitai,)  vi.  207.  Believers  are  not  under  the,  v. 
122.  Of  rc'le-nptlon,  of  the,  ii.  77,  96.  livery, 
must  be  made  between  distinct  persons,  ii.  84. 
Things  disposed  of  in  a,  to  be  in  the  power  of 
them  tliat  make  it,  how,  ii.  88.  Glory  of  God 
and  of  Christ  the  end  of  the,  ii.  90.  Promises 
made  to  Christ  in  tlie,  ii.  93.  Conditions  re- 
quired of  Christ  in  the,  ii.  94.  Of  grace,  of  the, 
v.  499,  vi.  6),  111  Joint  counsel  of  the  Father 
and  So.i  in  the,  ii.  85.  Why  called  a  testament, 
vi.  319.  Necessity  of  a  mediator  In  the,  vi.  57. 
Jesus  is  the  mediator  of  the,  vii.  346.  What 
meant  by  tl-e  establi-hmentof,  vi.  64.  Confiinud 
by  death  of  Christ,  vi.  142.  Of  grace,  and  that 
at  Sinai,  dififrence  between,  vi.  87.  Ihe  erer- 
lasting,  Christ  was  raised  fr  m  the  dead  by  the 
blood  of,  vii.  475.  llie  new,  God  the  author  of; 
— how  to  be  accomplished,  I.  17'i.  The  benefi:s 
of,  vi.  113.  The  old  and  new,  distinct  ends  of 
both,  ii.  40G. 

Covenants,  tnere  vrere  never  absolutely  any  more 
than  two,  v.  391. 

Covelousness,  nature  and  depreeg  of,  vii.  410.  And 
fornication,  mentioneil  together  in  Scripture,  vii. 
40S      Of  tlie  dang,  rs  of,  vii.  411. 

Creation  of  the  world,  of  the,  vii.  18.  Is  known 
only  by  faith,  vii.  16.  In  six  days,  ii.  333,  .343, 
346.  Glory  of  God  is  the  end  of,  ii.  334.  Works 
of,  show  the  plory  of  (Joel,  iii.  344.  Are  in  them- 
selves  exc.edingly  glorious,  iii.  342.    Of  the  do- 


minion of  Christ  over  the  lower,  iii.  63.  The  old 
is  sul)servient  to  the  i^l  ry  of  :  race  in  the  new, 
iii.  77.  The  new,  by  Christ,  ii.  404,  409.  The  old 
and  new,  compareii,  ii.  405. 

Creator  of  all  things,  of  Christ  as,  iii.  204. 

Cri'ulures,  of  the  right  u.se  of  the,  iii.  81.  Vanity 
of  exi  ecting  any  thing  from  tlie,  of  tliemselves, 
iii.  107.  Unfit  to  yield  stable  h.ippiness  to  men, 
iii.  214. 

Crellius,  character  of,  ii.  236.  Examination  of  his 
opinion  respecting  the  justice  of  God,  ii.  120. 
Denles.the  necessity  of  the  satisfaction  of  Christ, 
ii  122.  IleasoniUj;  of,  resjiecting  the  priesthood 
of  Christ,  ii.  170.  Vanity  of,  in  assigning  dif- 
ferences between  the  kingly  and  priestly  offices 
of  Christ,  ii.  183.  Exceptions  ol,  against  the 
sacerdotal  aciings  of  Christ,  ii.  217-235. 

Crime,  of  the  witnesses  oi  a,  vi.  541. 

Cross,  why  Christ  died  upon  a,  iv.  517.  Of  Christ 
an  offence  to  the  Jews,  Iii.  374. 

C)-ucifi,xinn,  Jesuits  concealed  the  fact  of  the,  whem 
they  preaclied  Christ  to  the  Indians,  iv.  343. 

Crying  and  t  ars  of  Christ  in  the  days  of  his  flesk, 
of  the,  iv.  502. 

Curse  of  God  on  a  soul,  the,  v.  142.  Of  the  law,  of 
the,  V.  525.  Of  the  law  has,  by  the  guilt  of  sin, 
a  dominion  over  tlie  whole  soul,  v.  274.  Pro- 
nounced on  the  eai  th.  because  of  sin  of  man, 
V.  96.  A,  soiiHlimes  descends  to  children  from 
their  forrfathers,  iv.  60 

"  Cut  ofl,"  applied  to  Messiah,  meaning  of,  i.  340. 

Cyril,  a  quoiatiou  from,  respecting  types  of  Christ, 
vi.  195. 

Cyrus,  double  beginning  of  the  kiuL'^dora  of,  i.  335. 
Issues  two  decrees  favourable  to  the  Jews,  i.  3-12. 

Deity,  import  of  the  word,  iv.  135. 

Danger  from  sin,  a  sense  of,  leads  the  soul  to  flee 
to  Christ,  V.  278.  Of  the  Hebrews,  in  adhering 
to  the  Levitical  worship,  vi.  499,  500.  Ol  neglect- 
ing seasons  of  grace,  iv.  45. 

Dangers  to  which  lielievers  are  exposed,  iv.  158, 
V.  282.  Into  whii  h  temjitalion  lirings,  of  the, 
iii.  4S6.  Taking  heed  consists  in  a  due  consi- 
deration of  our,  iv.  101.  'Ihe  church  has  sur- 
vived many,  and  how,  iv.  175. 

Daniel's  weeks  ccmsidered,  i.  305.  Expiration  of, 
concurrent  e.xjiectation  and  fame  of  Messiah's 
coming,  upon  the,  i.  319.  Chronological  compu- 
tation of  tlie  times  determined  in,  i.  333.  Precise 
end  of,  the  death  of  Messiah,  i.  338.  Prophecies 
not  principally  intending  the  churches  of  the 
latter  days,  i.  313. 

Darius,  there  were  three  Persian  monarchs  s* 
called,  i.  344.     Mentioned  Ezra  vl.  1,  who,  i.  344. 

Darkness  on  Sinai  nt  the  giving  of  tne  law,  vii  316. 

Daiiid,  the  priests  divided  into  courses  by,  vi.  224. 
In  his  last  woids,  2  Sam.  xxl  i  3,  prophecy  of 
Christ  by,  i.  194.  The  revelation  of  God's  will 
respecting  old  testament  worship  was  pe.fected 
by,  iii  18. 

Day  of  atonement,  of  :he,  iv  395  How  often  the 
high  priest  went  into  the  lioliest  "f  all  on  the, 
vi  230  A,  of  sacred  rest  a  great  jirlvllcge,  iv. 
323.  {?ef  Sabbclh.)  First,  of  the  week.  Lord's 
day.  Lord's  day  sabbath,  ii.  2S5  '1  he  seventh, 
an  appendage  of  the  covenant  of  works,  ii.  345. 
"  To  day,"  Import  of  the  word,  iv.  2  ). 

Days,  the  last,  meaning  of  the  plira.se,  iii.  11.  Of 
the  week,  use  of  the  names  of  ihe,  derived  fix>ni 
the  heath'-n  of  old,  ii   283. 

Death,  a  s  ason  in  wlilcli  we  need  special  assist- 
ance, iv.  436.  Is  the  consequence  of  sin,  ii,  105, 
iii.  •140,  441,  vi.  21'0  Satan  c  dl  d  the  angel  ot, 
by  the  Jews,  iii.  434  Power  which  .-atan  haih 
not  with  respect  to,  iii.  448     Power  w  hich  Satan 


INDICES. 


4m 


hath  with  respect  to,  iii.  44S.  Power  of  Satan 
Witli  respect  to,  accoriling  to  the  Jews,  iii.  4o4. 
Fear  of,  of  tlie,  iii.  ijy.  As  it  is  peiuil,  all  siu- 
ners  are  sulpject  unio,  iii.  440.  Fear  ot,  as  penal, 
connected  «iUi  a  siate  of  sin,  iii.  441.  Keiitiers 
the  miiiil  obnuxioiis  to  bondage,  iii.  442.  Eiiocli 
was  exempted  from,  vii.  '62.  Kemoved  tlie 
Aaronio  prie-ts  from  their  office,  v.  515.  Did 
not  interrupt  the  priesllj  ollice  of  Cliri-l,  v.  ib'-'>. 
Of  Chr:st,  of  tlie,  iii  358;  of  tlie  oiicuiiistancea 
of  tlie,  ii.  157;  was  voluntary,  ii.  158;  was  for 
sin,  vi.  'Sil ;  was  one,'  for  all,  vi.  o&7.  Christ  was 
victorious  over  all  his  euemies  in  his,  iii.  452. 
Christ  <lesuoyed  siatau  by  his,  iii.  4.J0.  Of  Christ, 
intlu^nee  of,  on  the  iievv  co.venaut,  v.  60ti;  con- 
firmed the  new  cov-naut,  vi.  142.  Is  an  enemy 
to  Christ  as  king,  iii.  TSi.  Was  disiiruied  by 
Ciii'ist  on  behalf  of  his  people,  v.  413.  Of  minis- 
ters, 01  the,  V.  o«2. 

Debt,  of  sin  as  a,  ii.  124. 

VMs  are  of  two  kinds,  ii.  125.  When  sin  is  in- 
tended, the  e.Kpressioii  is  metaphorical,  ii.  125. 

Decalngue,  tlie  Wi.ole  law  of  the,  estaljlished  by 
Christ,  ii.  o72.  On :  day  in  seven,  not  the  seventh 
day  precisely,  required  in  tlie,  ii.  377. 

Veuiy  of  religion  thiough  neglect  of  the  Sabbath, 
ol  the,  ii.  272.  Of  Christian  love,  causes  of  the, 
vii.  384. 

Decays  of  barren  professors,  of  the,  v.  141. 

Dcctitfuliiens  of  sill,  of  the,  iv.  136,  372. 

Dedarinij  our  good  opinion  of  others,  of  the  duty 
of,  V.  lol 

Declensions,  of,  iv.  401.  Of  the  causes  of,  iv.  112. 
of  believers  are  marked  by  Christ,  iv.  385,  oSti. 
Are  grieviiii;  to  Christ,  iv.  386. 

Dixline  of  Mosaic  economy,  vi.  175. 

Decrees  of  Ood,  of  the,  iv.  307.  Of  the  order  of, 
and  ways  of  stating,  ii.  30.  The  end  of,  is  the 
glory  ol  God,  ii  30. 

Dadication  to  sacred  use,  of,  vi.  372.  Of  the  first- 
born males  to  Cod,  i.  4tifi.  Of  the  first  covenant, 
accounts  of  Moses  and  Paul  respecting  the,  ex- 
plained, vi.  3  5. 

Di'Jitemeitt,  of  ceiemoiiial,  vi.  290. 

Dcjeneracy  of  tlie  cliuicli  of  Hume,  of  the,  vi.  7. 

Delays  in  the  fultilment  of  promises,  of,  v.  476. 

Delight  in  Cod,  of,  iv.  2U2.  In  the  truths  of  the 
go.^pel,  of,  iii  317.  Of  Christ  in  those  who  are 
strong  in  the  faith,  of  the,  iv.  584. 

Deliverance  ijf  the  Israelites  out  of  Kgypt,  of  the, 
vi.  126. 

Dependence.,  in  the  ways  of  providence,  God  teaches 
men,  iv.  lol. 

Depravity,  of  man's  original,  vii.  229.  Of  men,  as 
shown  in  tlnir  rejecii   g  the  gospel,  v.  202. 

Dereliction  of  Chi  isi  by  CfoU,  ol  the,  iv.  507. 

ZJesci  iiJ(io?i  ot  f.iiih,  vd  11. 

Des<rt  of  sin  i.^  Uiiowa  fully  only  to  God,  iii.  289. 

Deserlinn,  a  time  of  spiiitual,  is  a  season  in  which 
we  need  S|  ecial  assist.aice,  iv.  436. 

Design  of  the  covenant  at  Sinai,  vi.  79.  Of  privi- 
leges, V.  349. 

Desire,  earnest,  after  things  spiritual,  what  in- 
cluded in,  vii  9ti.  Of  all  nations,  Jewish  no- 
tions of,  i.  2y5  ;  proved  to  be  Messiah,  i.  2',ili. 
Of  instruction  from  .'scripture,  of  the,  iv.  5-35. 
Of  heaven,  of  tlie,  vii.  97. 

Despondency  as  to  the  success  of  our  duties  to  be 
guarded  against,  vii   279. 

Deslructiun  of  uubelievers,  of  the  justice  of  the, 
iii.  3U8.  Of  the  enemies  of  Christ,  iii.  2J4 ;  of 
the  certainty  oi  the,  iii.  235.  Ot  barren  profes- 
sois  is  generally  gradual,  v.  135. 

Devil,  power  of,  with  respect  to  death,  of  the,  iii. 
448  Accoru!  ig  to  the  Jews,  iii.  44S.  Is  called 
the  angel  of  death  by  t.ie  Jews,  iii.  434. 


Devoting  to  the  service  of  Gol  a  part  of  what  we 
acquire,  of  ti.e  duty  of,  v.  327. 

Devotional  frame  of  Jacob,  ot  the,  vii.  125. 

DHJerenci;  between  tlie  old  and  new  testament  dis- 
pensations, of  the,  V.  499,  vi  71.  74;  as  stated 
by  church  of  Rome,  vi.  86.  Between  the  cove- 
nant ot  grace  and  covenant  at  tjinai,  vi.  87. 
Between  the  Mosaic  il  law  and  the  gor^pel,  iii.  5 
Between  Abel  and  Cain,  in  state  ai.d  charac- 
ter, vii  26.  Between  temporary  persuasion  and 
saving  faith,  iv.  247. 

D.JJicalties  in  the  way  of  the  fulfilment  of  promises, 
of  the,  V.  475  Cannot  prevent  tlie  lUltilment  of 
priimises,  v.  231.  In  the  way  of  duty,  ol,  iv.  343. 
Witli  which  the  faith  of  <  Id  testament  believers 
had  to  contend,  of  the,  vi.  3i.i9.  In  duty  maJte 
a  season  of  trial,  iv.  60.  Often  shake  the  faith 
of  believers,  vii.  75,  Aggiavalio.i  of,  of  the  evil 
of  llie,  iv.  378. 

Dijhculty  of  realizing  the  omniscience  of  Christ,  of 
the,  iv.  372. 

Dijjidence,  of  fear  leading  to,  iv.  203. 

Dignity  of  Ciaist,  of  the,  iii.  422.  Of  the  Christian 
church,  of  the,  vi.  7. 

Diligence,  spiritual,  in  what  it  consists,  iv.  159. 
Necessity  of,  to  peace  and  fruitfulness,  iv.  158,  v. 
1U6.  Tends  to  assurance  of  hope,  v.  £u0.  Jispe- 
cial  warnings  should  excite  to,  vi.  526.  Is  ne- 
cessary in  searching  the  tcriplures,  ii  .  518,  iv. 
167,  315.  Necessity  ol,  in  the  work  of  the  mi- 
nistry, V.  Iu5.  Motives  to,  in  the  work  of  tbe 
ministry,  v.  107. 

Direction  from  Christ,  believers  should  expect,  iii. 
395. 

Directions  to  the  dispensers  and  to  the  hearers  of 
the  word,  iii.  38.  To  minsters  as  to  their  doc- 
trine, iii  527.  For  studying  the  Scriptures,  iv. 
310.  lor  observing  the  tabbalh  day,  ii.  441. 
For  mutual  exhortation,  iv.  i9,  139.  Fortlieex- 
ercise  of  patience,  vi.  6(9.  Anout  the  obseiTa- 
tion  of  tlie  Lord's  day,  mistakes  in,  ii.  441. 

Discernment,  of  spiritual,  of  scriptural  truths,  iv. 
92. 

Discipline,  parental,  of,  vii.  268. 

Discouragements  ol  believers,  of  the,  iv.  405. 

i>/j>?;A-e  of  the  gospel,  of  the,  vii.  359.  To  some  of 
the  truths  of  the  gospel,  a  cause  of  backsliding, 
iv.  113. 

Disorder  introduced  by  sin,  of  the,  ii.  103. 

DisjiensatioH  of  the  gospel  is  designed  lor  the  sal- 
vation of  the  el'ct,  V.  100.  Of  the  woid,  danger 
of  abusing  a  plentiful,  iv.  601. 

Di  pensations  of  his  giace,  of  the  sovereignty  of 
God  in  tiie  seasons  of  the,  vi  404.  Of  the  old 
and  new  testament.     See  L)  fference. 

Displeasure,  -in  is  the  only  cause  .d  Gnd's,  iv  178. 

Di'posilion  if  heart  to  duty,  a,  should  be  con- 
stantly maintained,  vii.  39J. 

Distance  Irmi  God,  sin  is  ihe  cause  of,  v.  479. 

Distrtssof  mind,  believers  are  obnoxious  to,  iv  265. 

Distrust  of  Gol,  ot,  iv.  58,  v.  181.  Of  f'  ar  leading 
to,  evil  of,  iv  203.  Of  God,  after  expeiicce  of 
his  power  and  goodness,  is  tempting  God,  iv.  G7, 
68.     Instances  of,  iv.  68. 

Divinity  of  Christ,  of  tlie,  vii.  363. 

Divisions  in  the  church,  of  the  causes  of,  vii.  39. 

Doctrines  of  the  gospel  must  be  learned  from  dif- 
ferent passiges  of  Scripture,  iv  237;  are  not 
new,  iv.  237;  all  the,  are  to  be  improved  unto 
practice  in  faith  and  obedience,  iii.  4;i0;  by 
faith  the  soul  is  ca^t  into  the  mould  of  the,  iv. 
249.  The  tendency  of,  should  be  Considered,  it. 
276  Of  false,  vii.  433.  Of  the  dangei-  of  fal8e» 
vii.  434. 

Drawing  near  to  God,  the  duty  of,  vi.  609. 

Drink-ojferings,  ot;  i.  539. 


498 


INDICES. 


J>ust,  man  made  of,  iii.  3')1. 

IhUies,  spiritual  sloih  leads  to  the  neglect  of 
kuown,  V.  'JIJ7.  t'ocivt,  of  the  neglect  of,  v.  136. 
Danger  ot  weakening  the  obligations  of,  iv.  376. 
All.  must  be  attended  to,  vii.  458.  Especial, 
rcquii'td  in  the  pas.--ing  times  and  seasons,  vi. 
107.  After  hearing  tlie  word  of  God,  of,  iv.  65'J. 
Of  self-denial,  we  are  apt  to  decline,  iv.  340 
Pcrf 'Ctions  of  God  should  excite  us  to  di,scharf;e 
our,  iv.  3G5.  Difficult,  are  the  principal  evideuees 
ot  spiritual  life,  v.  1S9.  Of  the  ;>abbath-day, 
puDlic,  ii  457;  private,  ii.  460;  of  rigour  in  in- 
culcating the,  ii.  438;  of  remissness  in  inculcat- 
ing the,  ii.  440. 

Zljif?/,  Christ  filled  up  every  season  with  the  pro- 
per, iv.  yl4.  And  all  ito  circumstances,  is  taught 
in  Scripture,  iii.  oU7.  Of  believing  in  Christ,  tbe 
greatness  of  the,  iii.  509.  Scriptures  our  guide 
in,  iv.  313.  The  highest  privilege  e.'cempts  not 
from  the  meanest,  v.  349.  Of  the  Sabbath-day, 
of  the  principal,  ii.  449.  Of  the  Hebrews  to  their 
church  rulers,  of  the,  vii.  404. 

Early  and  latter  rain,  of  the,  v.  97. 
Earnestness,  ministerial,  of,  v.  194. 
Ears,  boring  of,  import  of  the  phrase,  vi.  459. 
Earth,  the^  was  cursed  because  of  sin  of  man,  v. 
96.    Sacrifice  of  Christ  was  offered  upon  the,  vi. 
386, 3SS.    Was  shaken  by  the  voice  of  Christ,  vii. 
362. 
Eating  and  drinking,  faith  is  expressed  by,  iv.  250. 
Ecclesiastical  things,  of   the  dominion  of  Christ 

over,  iii.  67. 
Ejf'ects  of  I  he  sacrifice  of  Christ,  of  the,  vi.  480,503. 
Of  the  death  of  Christ,  on  the  new  covenant,  v. 
506.     Of  spiritual  sloth,  v  207. 
Effectual  calling  is  the  great  privilege  of  believers, 

iii.  497. 
Efficacy  of  the  priesthood  of  Christ,  of  the,  v.  48G. 
The,  of  the  new  covenant  comes  all  from  God, 
vi.  116.     Of  ordinances  depends  on  the  will  of 
God,  V.  433.     Of  Scripture,  of  the,  iv.  575.    Of 
faith  is  the  same  in  all  ages,  vii.  147. 
Egypt,  of  the  royal  shepherds  of,  ii.  251.     Of  the 
priesthood  of,  ii.  247,  ^49,  2.J4.    Of  the  magicians 
of,  ii.  255.    Time  of  the  Israelites'  sojourning  in, 
i.  456.     llf  the  sufferings  of  the  Israelites  in,  vi. 
124,  vii.  lo6.     Of  the  treasures  of,  vii.  165. 
Eyyptiiin  kingdom,  or  reign  of  the  I'tolemys,  dura- 
tion of  the,  i.  337. 
Egyptians,  of  the  destruction  of  the,  in  the  Red 

fea,  vii.  172. 
Elect,  the  atonement  of- Christ  was  necessary  for 
the  salvation  of  the,  iii.  4S1.    Blessings  of  sal- 
vation were  designed  only  for  the,  v.  ^69.    The 
dispensation  of  the  gospel  is  designed  for  the 
salvation  of  the,  v.  100.     Of  the  dominion  of 
Ohrist  over  the,  iii.  56. 
Election  is  assigned  to  God  the  Father,  iii.  379. 
Elias,  tradition  of  the  school  of,  about  the  world's 

continuance,  i.  361. 
Eloquence,  nature  of,  i.  52,    Of  Scripture,  of  the, 

i.  53. 
Eminence  of  Moses,  of  the,  iii  534, 5-35,  vii.  142. 
Encoarageinents  to  faitli,  men  as  sinful  need,  v. 
272     To  faith,  of,  v.  -67.     To  come  to  God,  of, 
vii.  41.    From  the  faithfulness  of  God  in  his  pro- 
mises, vi.  618.    To  constancy  in  their  profession, 
believers  have  great,  iv.  403. 
Emlof  God  in  all  his  works,  of  the,  ii.  42.     For 
which  the  Sabbatli  was  instituted  at  first,  of  the, 
ii.  335.    Of  the  world,  import  of  the  phrase,  vi. 
401. 
Ends  to  be  aimed  at  in  reading  the  Scriptures,  iv 

313. 
Ene:mies  ot  Christ,  of  the,  vi.  487;  as  king,  of  the, 


iii.  226.    Christ  rules  in  the  midst  of  his,  iii.  230. 

Christ  has  conquered  all  liis,  meritoriously,  iii. 
228;  efficiently,  iii.  229;  e.xemplarily,  iii.  229. 
Christ  was  victorious  over  all  his,  in  his  death, 
V  239.  Of  Christ,  of  the  subjection  of  the,  vi. 
4.S9.  Of  Chrit,  of  the  destruction  of  the,  iii. 
231,  vi  584.  Of  believers  are  weakened  by  the 
victory  of  Christ  over  them,  iii.  39J.  Of  be- 
lievers are  subdued  by  Christ,  iii.  391;  are 
punished  by  Chiist,  iii.  393. 

Energy  of  Stripiure,  of  the,  i.  55. 

Enjedinus,  objections  of,  against  the  plurality  of 
persons  in  the  Godhead,  examined,  ii.  48. 

Enmity  with  God,  man  is  in  a  state  of,  iv.  262.    Of 
unijelieviug  Jews  against  the  gospel,  of  the,  vi.  ^ 
537. 

Eniich,  of,  vii.  29.  Ministry  of,  was  probably  op- 
posed by  the  world,  vii.  34.  Preached  tlie  doc- 
trine of  a  future  judgment,  v.  45,  54.  Was 
exempted  from  death,  vii.  32.  Of  the  translation 
of,  vii.  30.  Of  the  probable  manner  of  the  trans- 
lation of,  vii.  3.3. 

Entrance  of  Christ  into  rest,  of  the,  iv.  334  Of 
Christ  into  heaven,  of  the,  ii.  lot),  iv.  409.  Of 
Christ  into  heaven  put  an  end  to  the  utility  of 
the  Levitical  priesthood,  vi.  33.  Into  God's  rest, 
believers  enjoy  an,.iv.  261. 

Equity  of  obedience  to  God  in  Christ,  of  the,  iii. 

Erasmus,  objection  of,  to  the  canonical  authority 
of  the  Kpistle  to  the  Hebrews  considered,  i.  38. 
A  mistake  of,  in  the  translation  of  Ileb.  xiii.  7, 
vii.  420. 

Err,  to,  what,  iv.  13. 

Error  enters  into  all  sin,  vi.  232.  In  heart  the 
original  of  all  sin,  iv.  87.  Due  consideration  of 
Christ  preserves  from,  iii.  523. 

Errors,  of  the  origin  of  all,  iii.  188.  Of  others 
should  not  deter  us  from  inquiring  into  truths 
of  .-cripture,  iii.  255.  Of  tlie  beptuagiut,  of  the, 
iv.  284.    Hae  iie2>tuagint. 

Esau,  of  the  profaneness  of,  vii.  295,  300.  Desired 
ihe  patriarchal  bltssing,  vii.  302. 

Estabtishment  ef  the  covenant  of  grace,  what  is 
meant  by  the,  vi.  64. 

Estimation,  the  gospel  should  be  held  in  the 
highest,  iii.  318. 

Estius,  reasoning  of,  in  support  of  the  mass,  vii. 
439. 

Eternity,  man  was  made  for,  iii.  215. 

Eoerlasting,  covenant  at  Sinai  in  what  sense,  ii. 
399. 

Evidence  of  a  ministry  as  from  God,  what  affords, 
V.  365.  Th;it  there  shall  be  a  future  judgment, 
v.  49.  Of  interest  in  Christ  is  attainable  by  be- 
lievers, iv.  153.  Of  a  thriving  state  of  soul,  how 
far  a  relish  for  the  mysteries  of  the  gospel  is  an, 
iv.  602.  Of  barrenness  under  means  of  grace,  v. 
136. 

Evil  nature  of  sin,  «f  the,  iii.  409. 

Exaliatinn,  the,  of  Christ's  human  nature  into  the 
olfice  of  the  ministry  was  an  act  of  sovereign 
wisdom,  grace,  and  lovi-,  vi.  52.  Of  Christ,  of 
the,  vi.  10,  486.  Of  Christ,  inferences  from  the, 
vi.  13;  has  not  lessened  Ins  compassion,  iv  4'23. 

Examination,  of  the  duty  of  sell-,  v.  158.  By  the 
Scriptures  of  what  is  preached,  is  the  duty  of 
hearers,  iv.  569.  How  this  ought  to  be  regulated 
and  conducted,  iv.  660. 

Example,  Christ  has  left  an,  of  obedience  and  suf- 
fering, iii.  387,  388.  Of  the  influence  of  parent<al, 
iv.  49,  V.  372.  Of  ministers,  of  the,  v.  381,  vii.  422. 
Of  holy  men,  of  the  uses  of  the,  v.  215,  217. 
t)(  lioly  men,  to  profit  by  the,  we  must  have  the 
same  spirit,  v.  218.  Of  the  corrupting  nature  of 
bad,  iv.  106. 


INDICES. 


499 


Exeellence  of  truths  of  Scripture  is  unseen  by 
many,  iv.  S06. 

Excelleney  of  Scripture  style,  i.  53. 

Excision,  to  the  neglect  of  what  ordinances  an- 
nexed, i.  4G1. 

Excommunication,  form  of  Jewish,  i  602,  503. 

Exertion,  diligent,  is  necessary,  that  we  may  abide 
in  Christ,  iv.  157. 

Exliiirtation,  ministerial,  of,  iv.  13S.  Ministerial, 
necessity  of,  even  to  ihe  sinctre,  v.  198.  Mutual, 
is  a  mean  of  preserving  from  tlie  deceit  of  sin, 
iv.  137.  Is  1  eeuliarly  needful  in  times  uf  temp- 
tation, iv.  IS,  vi.  524.  Directions  for  adminis- 
tering, iv.  19.  Should  proceed  from  love,  iv.  13S. 
Sliould  be  well  founded,  iv.  21.  Is  unacceptable 
to  many,  iv.  19.  Why  Paul  calls  this  epistle 
"  tlie  word  of,"  vii.  4S1. 

Expectation,  in  what  sense  ascribed  to  Christ,  vi. 
491. 

Exiiectations  of  the  Jews,  from  the  observance  of 
tlie  law,  of  the,  v.  434. 

Experience  of  ihe  power  of  the  truths  of  Scripture, 
of  the,  iv.  595.  Of  ministers  should  teach  them 
compassion  and  pastoral  care,  v.  3-0 

Expiation  of  sin,  of,  iii.  Ill,  474,  vi.  432.  Must  be 
made  for  the  sins  of  all  who  are  saved,  vi.  398, 
Of  sin  by  Jesus  Christ,  of,  iii.  109,  vi.  297.  Of 
the  great  day  of,  under  the  law,  iv.  395.  Of  the 
feast  of  the  liigh  priest  after  thi  day  of,  i  v.  29. 

Explanation  of  the  different  accounts  of  the  dedi- 
cation of  the  first  covenant,  vi.  344. 

Expressions,  iudeliuite,  are  to  be  understood  uni- 
ver-^ally,  vi.  35. 

Extent,  of  the  difference  of  the  dispensation  of 
grace  in  the  old  and  in  the  new  testament  times, 
in  respect  of,  vi.  73. 

Extenuation  of  sins,  of  the  danger  of,  iv.  377. 

Ex'lremes  to  be  avoided  in  directions  of  sacred 
duties — extreme  of  the  Pharisees,  ii.  438. 

Fable,  Jews',  of  the  law  made  before  the  world, 
with  tlie  occasion  of  it,  i.  165. 

Faculties  of  the  soul,  and  their  objects,  of  the  rela- 
tion l)et\veen  tlie,  iv.  247. 

Failiny  of  grace,  what,  vii  290. 

Failings  of  good  men  in  things  in  which  their  ex- 
cellence consists,  of  the,  iv.  454. 

Fainting  in  mind,  of,  vii.  249.  In  duty  when  the 
accon.plishment  of  promises  is  delayed,  to  be 
guarded  against,  iv.  301.  In  the  Christian  course, 
of,  vii.  279.     Under  affliction,  of,  vii  258. 

Faith,  description  of,  vii.  11.  Of  the  nature  of  siiv- 
in.sr,  iv.  246.  Of  the  peculiar  specific  nature  of, 
vii.  11.  In  the  person  of  Christ,  of,  v.  497.  Re- 
ceives the  truth,  iv.  248.  Rests  alone  on  the 
authority  of  God  speaking  in  Scripture,  iii.  164. 
Rests  on  the  testimony  of  Scripture,  iv.  286.  As 
an  instrumental  cause,  includes  its  object  as  the 
principal  causi',  vii.  16.  Necessity  of,  in  ap- 
proacliing  God,  vi.  511.  Necessity  of,  to  s-alva- 
tion,  iii.  266.  Is  the  only  means  of  acceptance 
■with  God,  vii.  3'^.  In  Christ,  of  the  great  duty 
of,  iii.  509  Of  the  obligation  to,  vii  355.  Is  ex- 
pressed hy  eating  and  drinking,  iv.  250.  Mixeth 
ilsell  with  the  pi'Omisesof  God,  vii.  8.  Ingrafteth 
the  word  into  tlie  soul,  iv.  249.  Makes  the  soul 
taste  the  goodness  of  the  promises  of  God,  vii.  9. 
Realizes  things  which  are  unseen,  vii.  10.  Makes 
the  soul  experience  the  power  of  the  prom  ses  ot 
God,  vii.  9.  Receives  the  first-fruits  of  all  that 
is  promised,  vii.  9.  Gives  a  representation  of  the 
beauty  and  glory  of  the  promises  to  believers' 
minds,  whereby  they  behold  them  as  if  ihey  were 
present,  vii.  10.  Makes  the  truths  of  the  go-pel 
B  living  principle  in  the  soul,  iv.  ■_44.  Difference 
between  a  temporary  persuasion  and  saving,  iv. 


24S.  In  God,  as  he  has  fulfilled  his  promise  of 
sending  Messiah  to  save  us,  v  'H.  In  other  pro- 
mises is  supported  by  the  fulfilment  of  th-  first, 
V.  36.  Christ  is  the  author  of,  vii  238.  And  re- 
pentance should  be  learned  from  God's  dealings 
with  us,  iv.  SO.  And  repentance  are  inseparable, 
V.  32.  Precedes  repentance,  v,  32.  Must  be'ac- 
companied  with  profe.ssion,  vii.  ISO  Prnducej 
good  works,  V.  161.  Efficacv  of,  the  same  in  all 
a.ges,  vii.  147.  Is  confirmed  by  praj'er,  iii.  317. 
Sliould  be  tirmly  estal)lished  in  the  assurance  of 
Christ's  bility  to  save  us,  v.  527.  Sets  love  at 
work  upon  theo'jects  proposed  to  be  believed, 
iv.  252.  Is  confirmed  by  the  manner  in  which 
divine  truth  is  revealed,  v.  491.  How  to  promote 
the  strength  of,  iv.  251.  Of  the  increase  o!,  iii. 
524.  Is  increased  and  establishel  by  the  word 
of  the  gospel,  iv.  591.  The  conside.ation  of  the 
office- power  of  Christ  is  of  great  use  unto,  v.  524. 
Of  the  increase  of,  by  ajiplying  to  Christ  in  his 
diff.  rent  ofiices,  vi.  3SI.  Of  encour;  gements  to, 
V.  267.  Of  the  triumph  of,  in  the  efficacy  of  the 
bli  od  of  Christ,  vi.  317.  Of  b  lievers  has  always 
been  tried,  v.  2.33.  Of  oppositions  to,  iv  339,404. 
Under  persecutions,  of,  vii.  198  May  be  shaken 
with  great  difficulties,  vii.  75.  How  it  supports 
under  all  troubles,  vii.  12.  Will  carry  through 
all  trials,  vii  159.  Of  old  testament  saints  had 
peculiar  difficulties  to  contend  with,  vi.  399. 
Creation  of  the  world  known  only  by,  vii.  17.  Of 
old  testament  saints,  v.  497,  vi.  47.  Of  Abel, 
vii.  28.  (:;f  Noah,  trial  of  the,  vii.  51.  Of  Noah 
as  heir  of  the  righteousness  of,  vii.  54.  Abra- 
ham's, was  eminently  strong,  vii.  63,  106,  108. 
Abraham  lived  a  life  of,  vii.  67.  Of  Isaac,  in 
blessing  his  sons,  vii  123.  Of  Jacob,  in  blessing 
his  sons,  vii.  127.  Of  Joseph  when  dying,  vii  131. 
Of  the  Israelites  in  compassing  Jericho,  vii.  176, 
To  die  in,  what,  vii.  84  And  hope,  of  the  differ- 
ence between,  v  198.  In  promises  yet  uiifniaUed, 
duty  of,  iv.  298.  In  the  second  comii  g  of  Christ, 
of,  vi.  414.  Of  objections  a  ainst,  iv.  189.  Apos- 
tasy from,  causes  of,  iii.  525. 

Faithfulness  of  God,  of  the,  iv.  293.  Of  God,  first 
engaged  to  creatures  in  the  first  promise,  v  35. 
Of  Christ,  of  the,  iii.  513,  522.  Indispensably 
necessary  in  an  ambassador,  iii.  513.  Of  Moses, 
iii.  515.  Requisite  in  the  work  of  the  ministry, 
iii.  5:JS. 

Fall,  reason  weakened  by  the,  ii.  3-12,  344,  347,  351. 

Family  sacrifices,  of,  ii.  239.  Of  the  head  of  a,  of- 
ficiating in  the  offering  of  sacrifices,  ii.  245.  Sa- 
crifices were  common  among  the  heathen,  ii.  240. 
Of  God,  of  adoption  into  the,  vii.  255. 

Famine  of  the  word  of  God,  an  awful  judgment, 
iv.  600. 

Father  of  spirits,  God  is  the,  vii.  269.  Believers, 
in  their  worship,  should  regard  God  as  a,  ii  446. 
Acts  of  the,  with  reference  to  the  Son  as  media- 
tor, iii,  194.  The  wisdom  and  cracc  of  the  work 
of  redemption  are  signally  a.scrihed  to  God  the, 
iii.  379.  The  body  of  Christ  was  pnpareil  by  the, 
vi.  4(J4.  Revelation  of  the  divine  luiiid  is  pecu- 
liarly from  the,  iii.  36.  Christ  is  the  ambassador 
of  the,  to  man,  iii.  605.  Christ  displays  the  glory 
of  the,  iii.  427. 

Favour  of  God  can  be  enjoyed  only  through  Jesus 
Christ,  iv.  150. 

Fear,  of  the  nature  of,  iv.  201.  Is  a  consequence 
of  sin,  V.  274.  Religious,  is  fourfold,  iv.  201. 
With  which  Noah  was  moved,  of  the,  vii.  60. 
Which  Moses  experienced,  of  the,  vii.  327.  Of 
believers,  of  the,  iv.  209  ;  of  tlie  removal  of  the, 
V  267.  Of  suffering,  of  the,  vi  522.  Of  punish- 
ment, of  the,  vi.  534.  Which  is  profitable,  of 
that,  iv.  102.    Watchful,  with  regard  to  the  use 


500 


INDICES. 


of  means,  iv  211.  Of  death,  of  the,  iii.  439.  Of 
deatli,  as  jienal,  is  connci'ted  with  a  .state  of  sin, 
iii.  -ill.  Ileiidors  the  miud  obnoxious  to  bond- 
age, ill  442. 

Feasl  ot  hi^li  priest  after  day  of  atonement,  of  the 
iv.  'J'J. 

Feasts,  tlie,  of  tlie  Jews,  were  called  sabbaths,  ii. 
2S1. 

Federal  transactions  between  the  Father  and  Son 
about  the  redemption  of  mankind,  ii.  77. 

ifettifc  and  divisions  in  the  chuich,  causes  of,  vii. 
38. 

Figment,  evil  and  good,  Jewish  doctrines  respect- 
ing, i.  151. 

Figure,  how  Abraham  received  Isaac  from  the 
dead  in  a,  vii.  118. 

Fire,  Gud  is  a  consuming,  ii.  110,  135,  vi.  6.35.  At 
the  giving  of  the  law,  of  the,  vii.  313.  Of  puriti- 
cation  by,  vi  3tJ5  None  to  be  kindled  by  the 
Israelites  on  th<'  Sabbath-day,  ii.  401. 

Firiwjs,  or  fire-otlerin^s,  of  six  sorts,  i.  529. 

First-Oorn,  of  the  ble,-siiig  of  the,  vii.  299  Dedic.i- 
tion  of  the,  i.  460.  Itiu,ht3  of  the,  ii.  242.  Jews' 
apprehension  of  the  ri-hts  of  the,  ii.  244.  in- 
quiry whether  they  had  a  right  to  preside  in  the 
otl'ering  of  sarrifiees,  ii.  241. 

Fle^^h  ol  Christ,  a  twofold  import  of,  iv.  497. 

FceJus,  a  covenant,  whence  so  called,  ii,  78. 

Food  of  souls,  the  word  of  God  is  the,  iv.  244,  600. 

Footstool,  import  of  the  word  in  Scripture,  vi.  41;0. 
The  enemies  of  Christ  made  his,  by  whom,  iii. 
230. 

Forfjalhers,  blessings  sometimes  come  upon  de- 
scend.mts  frnra  the  good  conduct  of,  iv.  60. 

Forerunner  of  bcliever.-J,  Christ  is  the,  v.  237. 

Form  ot  tacerdotal  benediction,  of  the,  v.  321.  Of 
Jewish  excommunication,  of  the,  i.  608. 

Fornication,  of,  vii.  295,  400.  And  covetousness 
are  mentioned  together  in  Scripture,  vii.  405i. 

Fortitude  is  requisite  in  resisting  sin,  vii.  251. 

Foundation  of  the  church,  Christ  is  the,  v.  15. 
"  Of  the  world,  from  the,"  import  of  the  phrase, 
vi.  390. 

Frailtij  of  m  \n,  of  the,  iii.  351. 

Freeddin  Iroin  a  bondage  frame  of  spirit,  evange- 
lical rest  consists  in,  iv.  218. 

Freeness  of  the  forgiveness  of  sin,  in  what  it  con- 
sists, ii.  130. 

Frequenct/  of  the  sacrifices  under  the  law  was  a 
proof  of  their  insulhciency,  v.  563. 

Fringes  o(  the  Jews,  their  appointment,  making, 
and  us  •,  i.  4iJ0. 

Frontlets,  or  phylacteries,  of,  i.  462.  The  sections 
of  tlie  law  written  in  the,  1.  464.  The  Jews' 
manner  of  making  the,  i.  465,  Their  trust  in, 
reproved  by  Clirisl,  i.  406. 

Fruits  of  briilherly  love,  of  the,  v.  150 

Fulness  in  Christ,  there  is  a  fourfold,  iii.  60.  Of 
bread,  of  the  d;inger  of,  iv  601. 

Furnitui  e  of  the  tabernacle,  of  the,  vi.  191. 

Future  blessedness,  of  the  prospect  of,  v.  412. 

Galgal,  what  the  Jews  mean  by,  1  219. 

Garments  uf  the  high  priest,  ordinary,  i.  523,  iv. 
479;  exiraoidiiiaiv,  i.  5.14. 

Gate,  why  Christ  suffered  without  the,  vii.  446. 

Geinara,  or  Habylonian  Talmud,  of  the,  i.  131. 

Genealogies  of  tlie  Jews,  of  the,  v.  440. 

Generation,  import  <  f  the  term,  a,  iv.  13. 

Gentiles,  ol  the  admission  of  the,  into  the  chuich, 
V.  406,  vi.  97. 

Gift,  the  heavenly,  what,  v.  79. 

Gifts,  natural,  of  the  dominion  of  Christ  in  com- 
muiiic.itic],!  of,  iii.  63.  Uf  tlie  Holy  (ihost,  of  ilie, 
iv.  39,  v.  155;  communicated  hy  the  laying  oa 
of  handa.  v.  59.    Of  the  connection  between  na- 


tural and  spiritual,  iii.  65.    Sovereignty  of  God 

in  the  coinmunicatioii  of,  v.  3C2.  Spir.tual,  do- 
minion of  Christ  in  comniuiiicatioii  of,  iii.  63. 
Humility  should  be  stuilied  by  these  who  re- 
ceive, V.  156.  We  should  be  Iha.iklul  for,  v.  157. 
Fruitfuliiess  should  be  answerable  to,  v.  157. 
Ministerial,  sovereignty  of  Liod  in  Ipestowing,  V. 
103.  God  in  his  spiritual  judgments  deprives 
barren  jirofessois  of  all,  v.  U-i. 

Glorification  of  the  human  nature  of  Christ,  vi.  12. 

Glory  ot'God  is  the  endofhis  decrees,ii  30;  shown 
by  works  of  creation,  iii.  344 ;  the  end  of  the 
works  of  creation,  ii.  334;  Cnrist  displays  the, 
iii.  427 ;  desigiKd  from  eternity  to  arise  from 
the  new  creation,  iii.  80;  displayed  in  the  person 
of  Christ,  iv  25S;  disp'aved  in  his  love  to  men 
by  Christ,  iii.  306;  disi  layed  in  his  jieople,  vii. 
99;  an  especial  concernment  of  the,  in  the  sea- 
son of  trials,  iv.  61.  0(  God  and  of  Christ  the 
end  of  the  covenant  of  red  mption,  ii,  60,  iii  368. 
God  gives  to  Christ,  by  the  ministration  of 
angels,  iii.  246.  The  Lord  Christ  has  an  e.ssea- 
tial,  iii.  547.  Given  to  Christ  in  heaven,  because 
of  his  undertaking  the  work  of  re  einption,  ii. 
92  Of  his  divine  per.-ion.  Christ  hid  the,  under 
the  veil  of  fie-h,  iv.  527.  Uf  the  human  nature 
of  Christ,  of  the,  iii.  547.  Uf  the  priesthood  of 
Christ,  of  the,  v  4S6.  And  honour  to  Christ,  the 
office  of  the  high  priesthood  was  a,  iv.  490.  Uf 
Christ  in  his  exaltation,  of  the,  iii.  647.  Of 
Christ  in  heaven,  of  the,  iv  410.  Christ  has 
gone  before  his  people  to,  iii.  389.  Uf  Christ  in 
the  conversion  of  tlie  redeemed,  iii.  428.  Uf 
Cliri.st  a  cause  of  joy  to  believers,  iii  189.  Of 
Christ  a  source  of  terror  to  his  enemies,  iii.  43. 
Uf  Christ,  injury  done  to,  by  the  Socinian  view 
of  his  priesthood,  ii.  192.  Uf  iwjels,  li.s  in  the 
service  of  God,  iii.  175.  Of  angels,  to  minister 
under  Christ,  it  is  the,  iii.  243.  Degrees  of, 
among  the  angels,  iii.  131.  Of  hf.aveii  is  re- 
vea  ed  in  Scripture,  iv.  310.  Of  heaven,  the  inter- 
cession of  Chiist  raises  our  views  of  the,  v  644. 
Of  ihe  purpose  of  God  to  bring  many  sons  to, 
iii.  378.  Is  hestowed  by  Christ,  iii.  67.  Of  the 
truths  revealed  in  r-criptuie,  of  the,  v.  491.  Che- 
rubim (if,  why  so  called,  vi.  209.  Of  Abraham's 
faith,  vii.  108.  Ut  Moses,  in  what  it  consisted, 
iii.  534.  Of  the  first  temple,  in  what  it  Consisted, 
i.  288.  Of  the  second  temi  le,  of  the,  i  291,  -jOi, 
296.  Of  the  spiritual  catholic  church,  vii.  350. 
Of  the  new  covenant  is  all  of  God,  vi  116.  Of 
new  testament  worship  consisteth  not  in  cere- 
monies, V.  422.  Of  new  testament  cliuich-st  ite 
is  not  seen  by  carnal  men,  v.  415.  Of  the  day  of 
judgment,  of  the,  v.  48. 

God,  the  eternal  being  or  nature  of,  is  revealed  in 
Scripture,  iv.  308.  ^ature  of,  is  o  pn  ed  to  all 
sin,  iii.  404.  Of  the  perfections  of,  iv.  3t;5.  Hath 
revealed  himself  by  many  names,  title.s,  and  at- 
tributes, vi.  155  Glory  of,  shown  by  works  of 
creation,  iii.  344.  Of  th>-  greatness  of,  iii.  345. 
Of  the  self  sufliciency  of,  iii.  346.  Of  the  power 
of,  iii.  347.  Anger  of,  ii.  117,  133  Wfsdom  of, 
iii.  349.  Ilolin.ss  of,  ii.  109  Justice  of,  ii  109, 
iii.  3LI9.  Jealousy  of,  ii.  110,  vii  314,  377  Is  a 
consuming  lire,  ii.  110,  135,  vii.  376  Of  the  end 
of  in  all  his  works,  ii.  43  Glory  of,  is  di-played 
chiefly  in  work  of  rederaptio  ,  iii.  308.  Of  the 
sovereignty  of,  in  all  his  ways,  iii  244.  Of  the 
sovereignty  of,  in  his  prac,  iii.  367.  Of  peace, 
of  God  as  the,  vii.  472.  Goodness  of,  iii,  349. 
Love  of,  to  men  by  Christ,  of  the,  iii.  365  Of 
the  s;iace  of,  iii  358.  Of  the  eo^desc'iision  of, 
iii  330  The  supreme  judge  and  governor  of  the 
world,  ii  111,  l:;6,  iii.  407,  vii.  342.  Different  at- 
tributes of,  are  exercised  in  different  manners,  iL 


INDICES. 


501 


104.  Of  meditation  nn  the  perfections  of,  lii. 
S52.  Attriiiuits  of,  are  througli  Christ  a  .'Ource 
of  consoliitioii  to  Ixlievtrs,  iii.  211.  'Ihe  Father, 
the  grace  and  wisdom  of  redemiition  are  signally 
ascribed  to,  iii  379.  Is  tlie  author  botli  of  the 
law  and  go.-pel,  iii.  6  To  come  to,  what,  v.  5-9. 
Of  the  duty  of  waiting  upon,  iv.  382.  Of  the 
duty  of  walking  with,  iii.  522.  To  be  a  God  to 
any  one,  wliit,  ii.  84  Part  of  all  that  we  acquire 
sliould  be  devoted  to,  v.  327,  Is  tempted,  wlien 
we  distrust  him  alter  e.xperience  of  his  power 
and  goodness,  iv.  67.  Is  to  be  regarded  by  be- 
lievers ia  their  worship  as  their  Father,  ii.  446. 
Is  greatly  concerned  in  the  sins  of  men,  iv.  86. 
Works  of,  seen  by  the  Israelites  in  the  wilder- 
ness, iv.  72.     Of  the  rest  of,  ii.  3:J3,  .334,  412,  414. 

Godhead,  fiist  revelation  of  a  plurality  of  persons 
in  the,  ii.  43.     t>ee  Trinity. 

Gods,  angels  iue  called,  iii.  163.  Magistrates  are 
called,  iii  163. 

Goodntss  of  the  Mosaic  economy,  of  the,  v.  494. 

Goods,  of  loss  of,  by  persecution,  vi.  570. 

Gospel,  the  only  way  of  salvation,  iii.  296.  In  the 
promulgation  of  the,  Christ  is  from  heaven,  how, 
vii.  358.  The  salvation  of  the,  is  great,  iii.  302. 
The,  is  salvation  declaratively,  iii.  295.  The,  is 
salvation  efficiently,  iii.  2^7.  Illuminates  the 
soul,  V.  75.  Is  food  to  nourish  the  soul,  iv.  000. 
Of  the  invitations  of  the,  vii.  359.  Liberty,  of 
the,  ii.  276.  Worship,  of  the  excellence  of,  iv. 
219,  Worship  is  spiritual  and  easy,  v.  419,  420. 
State  of  perieclion,  what  constitutes,  v.  401.  Is 
the  word  of  righteousness  declaratively  and  effi- 
ciently, iv.  588.  Of  an  opportunity  of  preaching 
the,  iv.  39.  It  is  a  signal  privilege  to  have  the, 
preached  unto  us,  iv.  23o.  The  preaching  of  the, 
is  only  for  a  limited  season,  v.  130.  Is  not  a 
new  doctrine,  iv.  237.  Was  preached  to  the  Is- 
raelites in  the  wilderness,  iv.  232.  Of  the  power 
of  God  displayed  in  the  dispensation  of  tht-,  v. 
379.  Attention  to  the,  wliat  implied  in,  iii.  264. 
Must  be  studied  with  diligence,  iii.  266.  Must 
be  supremely  valued,  iii.  264.  And  law,  believers 
must  attend  to  all  the  concerns  of,  iii.  291,  iv. 
24.  Warnings  and  threatenings,  v.  152.  Threat- 
enings,  there  are  different  kinds  of,  iv.  206.  Is 
heard  by  many  without  saving  benefit,  iv.  172, 
V.  108.  Of  prejudices  against  the,  iv.  109.  Some 
lose  the,  in  a  time  of  trial  by  temptation,  iii.  267. 
Of  dislike  to  the,  vii  359.  Of  opposition  to  the, 
V.  273.  A  dislike  to  the  mysteries  of  the,  ia  a 
great  cause  of  aposta.sy,  iv.  115.  Unbelief  of  the, 
is  a  rejecting  the  authority  of  God,  iv.  131.  All 
the  doctrines  of  the,  are  to  be  improved  unto 
practice,  iii.  490.  Disposes  to  peace  with  men, 
vii.  286. 

Government  of  the  church  is  vested  in  Christ,  iii 
329.  Of  Christ  a  source  of  comfort  to  believers, 
iii.  48. 

Gorernor  and  judge  of  the  world,  God  is  the  su- 
preme, ii.  111. 

Grace  of  God,  of  the,  iii.  358,  iv.  412.  And  wis- 
dom displayed  in  redemption,  are  peculiarly  as- 
crib  d  to  the  Father,  iii.  379.  Of  the  sovereignty 
of  God's,  iii.  .-367,  462,  v.  228,  360.  Glory  of,  v. 
266.  Saving,  excellence  of,  v.  157.  The  Holy 
Ghost  the  Spirit  of,  vi.  54).  All,  is  deposited  in 
the  hands  of  Christ  as  mediator,  vi.  154.  Domi- 
nion of  Chr^t  in  the  dispensation  of,  iii.  59.  Of 
G.od  seen  in  the  way  of  our  enjoying  the  benefits 
of  the  new  covenant,  v.  503.  Union  with  Christ 
is  the  first  vital,  iv.  1-16.  Union  with  Christ  is 
the  cause  of  every  other,  iv.  150.  Union  with 
Christ  is  the  most  honourable,  iv.  148.  Of  the 
covenant  of,  v.  63.  C'lvenant  of,  secure?  liberty 
to  believers,  r.  92.    Ia  the  new  testament  dis- 


pensation there  13  a  more  plentiful  conimunica- 
tion  of,  V.  72.  Converting,  does  not  aiways  ac- 
company irtal  outward  piivileges,  iv.  81.  M  hat 
constitutes  peculiar  seasons  of,  iv.  38.  Is  neces- 
sary that  we  may  serve  God,  vii.  374.  Begin- 
nings of,  in  the  heart,  of  the,  iv.  389.  Begin- 
nings of,  in  the  heart,  Christ  is  able  to  take  care 
of  and  encourage  the  least,  iv.  388.  Pardoning, 
the  spring  of  all  other  blessings,  vi.  169.  The 
establishment  of  the  heart  is  by,  vii.  435.  Of 
Christ  sufficient  to  counteract  all  the  evil  of  sin, 
vi.  148.  In  Ciilliiig  men  to  (jod,  the  power  of 
sovereign,  vii.  60.  Relief  aeainst  sin  to  be  ex- 
piected  only  from,  iv.  75.  Of  the  dantier  of  ne- 
glecting seasons  of,  iv.  44.  Nature  and  power 
of,  seen  by  the  holiness  of  lelievers.  v.  116, 
Every,  is  susceptible  of  incriase,  v.  387.  Of 
growth  in,  iv.  159.  Trials  are  jiroporlioned  to 
the  strength  of,  vii.  103.  Cannot  be  rooted  out 
of  the  heart  by  persecutions,  vi.  572.  Connec- 
tion iietween  gifts  and,  iii.  65.  Of  the  removal 
of  the  means  of,  iv.  45.  To  fail  of,  what,  rii. 
2<i0. 

Graces,  of  the  case  of  those  who  totally  want  some, 
V.  137. 

Grammatical  sense  of  the  words  of  Scripture  is  to 
be  examined,  iv.  317. 

Grave,  the,  is  an  enemy  to  Chrrstand  to  his  church, 
iii.  2:;8. 

Greatness  of  God,  of  the,  iii.  345,  iv.  128.  Of 
Christ  as  the  shepherd  of  the  sheep,  vii.  474. 
Of  Christ  as  high  priest,  of  the,  iv.  40ii.  Of 
Melchisedec  on  account  of  his  office,  v.  348.  Of 
men,  of  the  soverei^^nty  of  God  in  th  ,  v.  348, 
3.52.    Of  the  salvation  of  the  gosptl,  iii.  302. 

Grief,  in  what  sense  asciibed  to  Gnd,  iv.  12,  86. 
Of  ministers  when  their  labours  fail  of  success, 
vii.  468. 

GroxDth  in  grace,  of,  iv.  159. 

Guidance  in  duty  by  the  word  of  God,  iii.  390,  iv. 
594. 

Guilt  burdens  the  conscience,  vi.  312.  Of  unbe- 
lief, iv.  Il6,  V.  268. 

Hahit,  of  the  nature  of,  iv.  600. 

Ilar/fiai,  the  prediction  of,  respecting  the  coming 
of  -Messiah  explained,  i.  281.  The  house  treated 
of  by,  the  second  house,!.  2S6. 

Hand,  the  right,  the  place  of  honour,  iii.  118.  The 
rij;ht,  of  the  Father,  Christ  is  on,  iii.  119. 

Hands,  laying  on  of,  fouifuld,  v.  58  ;  gifts  com- 
municated by  the,  v.  59. 

//a nna/i's  prophecy  of  Christ,  (1  Sam.  ii.  10,)  i.  193. 

Happiness.from  created  things,  man  cannot  derive 
staiile,  iii.  "214.  Eternal,  into  which  believers 
are  introduced  by  Christ,  of  the,  iii  308. 

H'lran  or  Chanan,  where;  extent  of  Mesopo- 
tamia ;  Moses  and  Stephen  reconciled,  i.  431. 

Hardness  of  heart,  of,  iv.  8,  2.t  ;  of  the  causes  of, 
iv.  25,  27  ;  increased  by  resisting  the  word  of 
God,  iv.  27  ;  judicial,  of,  v.  132,  133. 

Hatred  of  sin,  of  God's,  ii.  134.  Of  the  people  of 
God,  persecutors  are  blinded  by  their,  vii.  174. 

Heaciof  ihechurch,  Christ  is  the  only,  ill  329,547. 
Christ  is  the  immediate,  iii.  .331.  Of  vital  in- 
fluence, Chiist  is  the  only,  iii.  330.  Of  rule 
and  government,  Christ  is  the  only,  iii  330.  Of 
the  church  of  Rome,  the  presumption  of,  iii. 
568. 

Hear,  to,  sometimes  means  to  obey,  iv.  6. 

Hearers  of  the  gospel  are  required  to  be  fruitful, 
v.  114. 

Heoriivj  the  word  of  God,  directions  for  the  pro- 
fitable, iv.  554.  The  word  of  God,  duties  after, 
iv  5'i9. 

Heart,  import  of  the  word,  iv.  13.    In  all  the  sins 


502 


INDICES. 


of  men  Ood  principally  regards  the,  Iv.  88.  Krror  I 
of,  the  original  ot  all  sin,  iv.  87.  Is  cliscerni.U  by 
Christ,  iv  ;i7l).  Is  requireil  by  Goii,  vi.  51U.  Is 
establisheU  by  grace,  vii.  435.  Must  be  kept  dis- 
posed for  duty,  vii.  aHO.  Of  the  slate  of,  under 
affliction,  vii.  264.  Uf  the  duty  of  watcliing  tlie, 
iv.  74.  Persecutors  cannot  root  grace  out  ol  tlie, 
vi.  672.  See  Hardness. 
Utalhnn,  how  far  tliey  had  the  means  of  attaining 
knowledge  respecting  the  Sabbath-day,  ii.  525. 
Testimonies  to  the  seventh  day's  sacred  rest,  ii. 
sot).  Derided  tlie  Jews  for  observing  the  Sabbath- 
day,  ii.  320.  Why  not  reproved  in  Scripture  for 
not  observing  the  Salibath-day,  ii.  317. 
Bcaven,  Christ  is  I'rom,  in  the  promulgation  of  the 
gospel,  vii.  358.  Shaken  by  Clirist,  in  what 
sense,  vii.  363.  Is  called  a  city,  vii.  70.  Of  the 
entrance  of  Christ  into,  iv.  407.  Clirist  having 
entered  as  the  forerunner  of  his  people,  secures 
their  admis^on  into,  v.  289.  Of  the  inheritance 
of  believers  in,  vi.  573.  Is  prepared  for  believers, 
vii.  100.  Is  tlie  recompeiice  of  reward,  vii.  157. 
Is  to  be  kept  In  view  bv  believers,  vii.  158.  Of 
the  desire  of,  vii.  97.  Of  the  hope  of,  v  412. 
Heavens,  the  word,  is  taken  in  two  senses,  iv.  395. 
Hebdomadal  revdlution  of  time,  ground  of  the,— 

its  observation  catholic,  ii.  308. 
EeJjrew  language  is  peculiarly  expressive,  i.  539. 
Hebrews,  state  of  the,  when  tlie  epistle  was  written, 
i.  10,  11,  82,  97,  9S,  101,  V.  455,  vii.  431.  Means 
of  improvement  enjoyed  by  the,  iv.  565.  To 
whom  the  epistle  was  written,  were  in  a  settled 
church-state,  vii.  41)2  Duty  of  the,  to  their 
church  rulers,  vii.  464.  Believing,  persecu- 
tions of  the,  vi.  558,  560,  561.  Warned  to  leave 
Jerusalem,  i.  100.  (See  Jews.)  Epistle  to  the,  is 
canonical,  i.  32,41,59.  Ojiposed  liy  hereiics  of 
old,  i.  32.  Not  received  into  the  Latin  cliuich  un- 
til the  days  of  Jerome,  i.  33  Occ:isionsof  its  non- 
admittance  at  Home,  i.  35.  By  whom  opposed 
of  late,  i.  37.  E.xaniiiiation  of  reasons  alleged  for 
rejecting,  i.  37.  Not  justly  liable  to  any  excep- 
tions, i.  59.  Written,  not  by  Luke,  i.  68  ;  not  by 
Barnabas,  i.  69;  not  by  ApoUos,  i.  71;  not  by 
Clemens,  i.  72;  not  by  Teitullian,  i.  72.  Writ- 
ten by  Paul,  i.  67.  Objections  against  Paul 
being  the  penman  of,  answered,  i.  73.  Rea- 
son why  Paul  did  not  preti.x  his  name  to,  i. 
80  When  written,  i.  96  In  what  language 
written,  i.  102.  Not  written  in  Hebi-ew,  i.  102. 
Written  in  0 reek,  i.  104.  Design  of,  i  12.  Frin- 
ciplis  pre-supposed  in  the,  i.  141.  Doctrine  if 
the  priesthood  of  Christ  most  fully  revealed  in 
the,  ii.  3,  173,  208.  The  occasion  and  succ  ss  of 
the,  i.  101.  Written  before  the  d'  struchon  of 
Jerusalem,  i.  102.  Not  translated  by  Clemens, 
i.  104. 
ZZc/'fe^rfirer**  opinion  respecting  God's  blessing  the 

Sabbath-ilay,  ii.  296. 
Heinous  sins,  origin  of,  iv.  89. 
Heir,  an,  import  of  the  wnni,  iii.  41.    Of  all  things, 
Christ  is  the,  iii.  42.     Of  righteousness  by  faith, 
Niiah  was,  vii.  54. 
Heirs,  all  believers  are,  v.  217.    Of  the  promise  on 

a  double  account,  believei-s  are,  v.  2.59. 
fie/;:i  from  Ood  in  times  of  tim].tation,  believers 
have,  iii.  4S0.    from  God  in  all  trials,  believers 
have,  vii.  417. 
Heresies,  of  the  origin  of.  iii.  188. 
Heretics  have  forced  believers  to  search  the  Scrip- 
tures with  more  care,  iv.  168. 
Hezekiah,  of  his  trial,  vii.  104. 
Higk  priest.    See  Priest. 
Hillel,  R.,  opinion  of,   denying  any  Messiah  to 

come,  i.  239. 
Hinderance^'!  of  brotherly  love,  of  the,  v.  179. 


Histnrn,  of  the  uses  of,  iv.  31.    Of  Old  Testament, 

of  the  use.-*  of,  iv.  31. 
Holiness,  of,  in.  413,  vi.  478,  vii.  286.  Of  God,  of 
the,  ii.  109.  As  di.-p  ajed  in  the  w  ork  ol  redemp- 
tion, iii.  116.  Of  God  in  the  punishment  of  the 
wicked,  iv.  183.  Of  God,  how  l)elieveis  partake 
of  the,  vii.  270.  Of  the  nature  of  Christ,  of  the, 
v.  6.J3.  Of  Christ  is  absolute,  v.  553.  Is  en- 
joined in  Scripture,  iv.  590.  All  the  doctrines 
of  Scripture  have  a  tendency  to,  iii.  490.  Of 
the  necessity  of,  iii.  414,  427,  v.  26,  164,  vii.  2S7. 
Is  not  natural  to  man,  v.  96.  Of  believers,  v. 
216;  received  only  thi-ough  Christ,  iii  414;  (iod 
is  glorified  by  the.  v.  117.  Is  peculiaily  required 
in  ministers  oi  the  gospel,  iv.  473.  Sufleiings  / 
are  to  be  expected  because  of,  iv.  529. 
Hdly  Ghost,  ol  the  peronality  of,  vi.  235.  Of  the 
work  of,  in  the  human  natureof  Christ,  vi  303, 3u8. 
Given  more  abundantly  under  the  i^  w  testament 
dispensation,  vi.  95.  Is  sent  by  Christ  as  glori- 
fied, V.  536.  Was  plentifully  poured  out  on  the 
day  of  Pentecost,  ii.  422.  Is  the  Sjnrit  of  grace, 
vi.  516.  Of  the  work  of,  in  regeneration,  iv.  147. 
W  orii  of,  is  carried  on  from  age  to  age,  iv.  175. 
Is  received  through  the  word  of  the  gospel,  iii. 
i'J'i.  Continues  to  speak  to  men  by  the  Scrip- 
tures, iv.  ■-il,  vi.  495.  Bestows  liberty  on  believers 
by  his  grace,  vi.  93.  Of  joy  in  the,  v.  414.  How 
good  thoughts  sUi-gested  by  anyeis  may  be  distin- 
guished from  the  motion^  of  the,  iii,  -50.  To  be 
"  partakers  of  the,"  meaning  of,  v.  80.  May  in 
dibjileasure  be  denied  to  men,  iv.  45.  Of  the  sin 
against  the,  iv.  Ill,  v.  83.  (See  Gifts,  and 
Grace  )  Thinr),  that,  Jesus  why  so  cailed,  iv. 
116.  Angels.  (See  Angels.)  jl/ere  useful  to  others, 
V.  117.  Uf  holies,  what  si-nitied  by,  vi.  239 ;  how 
often  the  high  priest  went  into  the,  on  the  day 
of  atonement,  vi.  230. 
Honour,  the  right  hand  is  tlie  place  of.  iii.  118.  Of 
the  high  priest's  office,  of  the,  iv.  477  Of  the 
work  of  the  ministry,  iii  536.  Uf  suffering  for 
the  j;ospel,  iii.  397.  Of  marriage,  vii.  402. 
Hojje,  ot,  V.  277,  280.  And  faith,  of  the  diffi-rence 
between,  v.  198.  Christian,  why  compared  to 
an  anchor,  v.  281.  Of  the  use  a:.d  opti-ation  of 
Christian,  v.  281.  Believers  derive  great  advan- 
tages from,  V.  199.  Of  the  degrees  of,  v.  200.  Of 
the  increase  of  lienefits  from,  v.  201.  On  what  it 
fixeth  within  the  veil,  v.  254. 
Horeb,  wilderness  of,  the  Israelites  were  brought 

to,  i.  473.     Of  the  monastery  at,  i.  473. 
Hospitality  to  strangers,  of  tlie  duly  of,  vii.  386. 
Consideied  by  the  heathen  as  a  sacred  uuty,  vii. 
387.    There  were   peculiar  reasons  for,  in   the 
first  ages  of  the  church,  vii.  3S8. 
Hons"  of  God,  the  church  is  the,  iii.  516,  532.     Of 
God,  wliy  believers  are  so  called,  iii.  660.    Of 
Clirist,  of  the  privileges  of  believers  as  the,  iii. 
569. 
Houses,  believers  under  persecution  forced  to  flee 

fiom  their,  vii.  206. 
Human  nature  of  Christ,  of  the,  vi  267;  work  of 
the  Holy  Ghost  in  the,  vi.  3(j3;  the  true  taber- 
nacle, vi.  18,  21 ;  received  the  Holy  Ghost  with- 
out measure,  especially  after  his  linptisni,  iii.  30. 
Nature,  Christ  dischar.ed  the  duties  of  the  me- 
diatory office  by  the,  iii.  3J,  40.  Nature  of  Christ 
was  not  taken  up  to  heaven  immediately  after 
his  baptism,  iii  29.  • 

Humiliatinn  of  Chi  ist,  of  the,  iii.  338. 
Humility,  necessity  of,  in  studyim;  the  Scriptures, 
iv  310.    Necessity  of,  in  those  who  possess  gifts, 
V.  156. 
Hyksos,  the  story  of  the,  in  Manetho  aj'plicable  to 

the  Hebrews  only,  ii.  251 
Hypocrisy,  the  greatest  evidence  of,  what,  iv.  474. 


INDICES. 


503 


Bypoeritu,  of,  iv.  369.  Threatenings  against,  iv. 
207. 

Idolatry,  Aliraham  before  his  call  infected  with, 
i.  46o.  Uf  the  ancient  Jews,  i.  356.  The  wmM 
fallen  into  all  manner  of,  in  the  days  of  Melchi- 
sedeo,  V.  311. 

If,  force  of,  in  phrase,  "  If  they  shall  enter,"  ir. 
15. 

lyntjrance,  spiritual,  of,  iv.  465.  Of  the  gospel  a 
cause  of  uiibelicf,  iv.  110.  Of  the  ways  of  liod, 
iv.  91.  Of  sins  of,  i.  543,  iv.  407.  Of  religious 
truth  favoured  by  the  popi.sh  system,  v.  12. 

Illumination,  of  spiritual,  vi.  559.  Of  the  mind, 
the  first  act  of  t;race,  vi.  150.  Of  the  Holy  Ghost 
is  necessary  that  we  may  understand  the  feci  ip- 
tures,  iv.  311.  Ijaptism  was  in  an  early  age 
called,  V.  73. 

Image  of  God,  the  Son  is  the,  essentially  and  eter- 
nally, ii.  33.  Of  Christ,  how  Adiim  was  made  in 
the,  and  Christ  made  in  the,  of  Adam,  ii.  36.  (if 
God,  in  what  sense  man  was  made  in  the,  i.  143, 
ii.  34,  387. 

Iviiiation  of  holy  men,  of  the  duty  of,  vii.  42.3. 

Imnuirlality  of  soul,  doctrine  of,  insullicient  to 
secure  the  interests  of  religion,  without  that  of 
the  resurrection  of  the  body,  v.  3S. 

Zm;jer/(2ci(ora  of  Levitical  worship,  of  the,  vi.  600. 
Of  the  types  of  Christ  was  unavoidable,  iii.  61U, 
vi.  204. 

Importance  of  Christian  love,  vii.  3S5. 

Imposition  of  hands  by  Christ  and  his  apostles 
was  fouifold,  V.  58. 

Impossibilily,  difierent  views  of,  v.  87. 

Imprisonment  of  Paul  in  Judea,  vi.  668.  For  the 
sake  of  the  gospel,  vii.  394.  Believers  who  are 
at  liberty  should  remember  those  wlio  are  in, 
vii.  395. 

Imj/rovement  in  every  grace,  of  the  duty  of,  v.  201. 
Outward  advantages  will  not  secure,  iv.  73  How 
it  may  be  derived  from  the  works  of  providence, 
iv.  77. 

Imputation  of  Adam's  first  sin  to  his  posterity,  i. 
145,  V.  3SS. 

Inbei)ig,  mutual,  of  the  Father  and  the  Son,  iii.  98. 

Incarnation  of  the  Son  of  God,  of  tlie,  iii.  445,  iv. 
14.S,  626,  vii.  217.  Of  Christ  spiritually  repre- 
sented to  Moses  on  Mount  Sinai,  vi.  46.  Of 
Christ  was  chiefly  that  he  might  act  as  the  priest 
of  his  people,  iii.  472.  How  occasioned  by  the 
fall,  ii.  36.  Of  Christ,  the  opinion  that  it  would 
have  taken  place  though  man  had  not  sinned, 
examined,  ii.  26. 

Incense,  of  the  altar  of,  vi.  201.  Offering  of,  an 
emblem  of  prayer,  vi.  202.  Cl'Ud  of,  a  type  of 
the  intercession  of  Christ,  vi.  218. 

Increase  of  faith,  how  effected,  iii.  524.  Every 
grace  admits  of,  v.  307. 

Indiynation  ol  God  against  sin,  vi.  536;  shown  by 
his  swearing  in  wrath  to  punish  sinners,  iv.  93. 

Indwelling  An,  of,  iv.  374. 

Inlant  cliildren  of  believers  entitled  to  baptism, 
iv.  329. 

Inferences  from  the  exaltation  of  Christ,  vi.  13. 

Infirmities  of  human  nature,  of  th  ■,  iv.  450,  460. 

Infirmity,  Christ  submitted  to  a  time  of,  iv.  511. 

Influence,  vital.  Christ  the  only  head  of,  to  the 
church,  iii.  330. 

Ingrafting  rt  the  word  into  the  soul,  iv.  249. 

Iiilifrit  the  promises,  to,  uhat,  v.  215. 

Inheritance,  Christ  obtained  his  name  by,  iii.  127. 
Of  believers  in  heaven,  of  the,  vi.  673.  Eternal, 
bestowed  on  believers  by  God,  vi.  322.  Is  con- 
veyed and  received  by  promise,  vi.  324. 

Initial  repentance,  properties  of,  v.  27. 

Innocence,  no  priest  or  sacrifices  in  the  state  of,  ii. 


16,  38.  In  a  state  of,  men  would  not  have  died 
naturally,  ii.  37. 

Institutions  of  worship,  wisdom  shines  in  all  the 
d  vine,  vi.  222,  236.  Go.l  aloue  limits  the  signifi- 
c.ition  and  use  of  all  his  own,  vi.  38. 

Instruction  would  have  been  necessary  thoUL'h 
man  had  never  sinned,  ii.  17.  Uieat  works  of 
I'rovi  'ence  are  great  means  of,  iv.  76.  By  types 
was  obscure,  vi.  220  From  old  te.'-tament  ordi- 
nances inferior  to  that  by  the  new,  v.  418.  By 
new  testament  worship,  v.  418,  vi.  158.  From 
Scripture,  of  the  desire  of,  iv.  555.  In  Scripture 
for  believers  of  all  classes,  iv.  6';3.  May  be  de- 
rived from  every  circumstance  of  Scripture,  iv. 
164.  From  divine  chastisements,  of,  vii.  2C5. 
To  others,  duty  of  impai  ting,  vi.  164.  Should  be 
given  before  admission  to  church-fellowship,  v. 
62.     Of  parental,  v.  372. 

Insulting  of  the  Son  of  God,  apostnsy  is  an,  vi.  542. 

Intercession  of  Christ,  of  the,  vi.  203;  no  act  of 
Christ's  kin;.ly  power,  ii.  175  ;  a  general  view 
of,  ii.  196,  V.  540;  types  of,  v.  537;  not  unbe- 
coming to  his  glorified  human  nature,  v.  539; 
manner  of,  v.  5.J7  ;  whether  verbal,  v.  540  ;  de- 
pends on  his  atonement,  iii.  481,  v.  540  ;  opinion 
of  the  Socinians  concerning,  ii.  197;  raises  our 
views  of  the  glory  ol  heaven,  v.  614;  shows  the 
continuance  of  his  love,  v.  545. 

Intercourse  with  God,  men  as  sinners  can  have,  only 
through  a  surety,  v.  609.  With  angels,  of  the 
honour  of,  vii.  .^91. 

Interest  in  Christ  as  our  high  priest,  necessity  of  a 
jcrsonal,  vi.  8. 

Interpretation  of  Scripture,  of  the,  vii.  91;  rules 
for  the,  V.  250. 

Invitations  ol  the  gospel,  vii.  359. 

Isaac,  in  what  sense  Abraham's  "only-begotten," 
vii.  109.  Faith  of,  vii.  121.  Cf  his  being  oll'eied, 
vii  106.  Failings  of,  vii.  121.  i'a.th  of,  in  bless- 
ing his  sons,  vii.  123 

Israelites.    See  Jews. 

Italy,  "  they  of,"  who,  vii.  484. 

Jacob,  the  vision  of.  Gen.  xxxii.  24  ;  occasion  of 
the  vision  ;  the  person,  i.  222,  223.  The  jiro- 
phecy  of,  respecting  Messiah  first  revealed  the 
time  of  his  c 'ming,  i.  264.  Of  tlie  devotion  il 
frame  of,  vii.  125.  Of  the  faith  of,  vii.  125.  Of 
the  faith  of,  in  blessing  his  sons,  vii.  126.  Of  the 
worship  of,  leaning  on  tue  top  of  his  staff,  vii. 
128. 

James,  martyrlom  of  (he  apostle,  i.  99.  Design  of 
the  epistle  of,  v.  163. 

Jealousy  of  God,  of  the,  ii.  110,  vii  314, 377.  Watch- 
ful, distinguished  from  suspicion,  iv.  105. 

Jericho,  of  the  faith  of  the  Israelites  in  compass- 
ing, vii.  176.    Of  t'le  fall  of  the  walls  of,  vii.  175. 

Jerusalem,  of  the  Talmud  of,  i.  131.  Destroyed  by 
the  pagan  Romans,  i.  12.  Signs  of  the  a]iproach- 
ingdestructionof,  vi.528.  Christians  were  warned 
to  leave,  i.  100. 

Jesuits,  of  the  morals  of,  ii.  439.  Concealed  the  fact 
of  the  crucifixion  when  they  preached  Christ  to 
the  Indians,  iv.  343. 

Jesus,  origin  and  import  of  the  name,  iv.  318,  319, 
V.  286.     See  Christ,  and  Messiah. 

Jewish  Sabbath,  of  the,  ii.  3S5,  392.  Sabbath, 
whether  still  to  be  observed,  ii.  429.  Notion  of 
brotherly  love,  vii.  3.'55  Church,  close  of  God's 
first  dispensation  towards  the,  i.  467.  Chris- 
tians were  strongly  attached  to  the  ceremonial 
law,  ii.  430. 

Jews,  their  distinction  of  the  books  of  the  Old  Tes- 
tament, as  to  the  manner  of  their  writing,  dis- 
proved, i.  29  Of  the  tribes  of,  i.  504.  Of  the 
rulers  of  tribes  among  the,  i.  504.    Sufferings  of, 


504 


INDICES. 


In  Epypt,  vH,  136.  Destruction  of  their  male 
children  in  Kgypt,  vii.  127.  T  i.<k-mastei3  of,  in 
E^'ypt,  i.  50i.  Moses  preferred  tlieir  state  of 
sulTerinR  to  a  state  of  sin,  vii.  151.  Were  led 
throu-;h  th'!  R  d  Sea,  vii.  170.  Covenant  of 
works,  in  what  sense  r.  newed  to  Ihe,  ii.  387,  392, 
vi.  6J,  70.  Moral  law  was  enjoined  on  the,  li. 
3S7.  Were  under  spirit  of  bonda^'e,  ii.  3S9.  God 
was  kinir  over  the,  ii.  tiStO.  Of  the  authority  of 
Mos  s  over  the,  i.  oO).  Advantages  enjoyed  by 
tliem  in  the  wilderness,  iv.  70.  tiins  of  the,  in 
the  wiMi.Tniss,  iv.  178  Causes  of  their  sins  in 
the  wilderness,  iv.  26.  Of  the  courts  of  tlie,  i. 
271,  274  Oi)inions  of,  resp  •cting  the  institution 
of  the  Salibath,  ii.  2S7.  Call  the  second  person 
of  the  Godhead  the  U'ord  of  God,  iv  364.  Tra- 
dition of,  respecLinp:  the  duration  of  the  world, 
i.  361.  Preserved  as  a  nation  till  Christ  came, 
iii.  13.  State  of,  at  the  coming  of  Christ,  i.  234. 
By  their  pretended  adherence  to  the  law,  cast 
the  hiiihe.st  dishonour  upon  it,  v.  431.  E.\pected 
a  temporal  Messiah,  i.  235.  Talnuuls,  of  the,  i. 
1.31.  Uijected  Jesus  Christ,  i.  2'S.  Ilec-ived 
Bar-Cosha  as  the  .Messi.ih,  i.  236.  Unlielievin,2, 
are  the  enemies  of  Christ,  vi.  4S8.  Were  abhor- 
red by  the  Roniatis,  ii.  321.  Fluctuations  of  tlie, 
about  the  person  and  work  of  the  Messiah,  i. 
349.  Their  state  and  condition  in  the  world  for 
sixteen  ages.  i.  350.  Promises  of  the  covenant 
maile  with,  all  fulflllod,  i.  350.  Sufferings  of, 
since  they  rejected  Christ,  i.  350  ;  account  ot 
thee  snfferin;  s  by  themselves,  i.  3-52;  all  at- 
tcmi'ts  to  restore  them  to  their  own  land  have 
failed,  iii  15.  Some,  say  thit  Messiah  has  come, 
and  conci-als  himself,  i  361;  otiiers,  that  the  com- 
inc;  of  Messiah  is  delayed  because  of  their  sins,  i. 
362.  Objections  of  the,  against  the  doctrine  of 
Christianity,  i.  424.  Future  conversion  of  the, 
i.  434.  Promises  of  the  flourishing  state  of  the, 
i.  443. 

Juhn  the  Baptist,  of  the  ministry  of,  vi.  141.  The 
apostle,  design  of  the  first  epistle  of,  v.  104. 

JoS'']jh.  laith  of,  when  dying,  vii.  131.  Gave  com. 
mandment  concerning  his  bones,  vii.  133.  Wife 
of,  probably  a  convert  to  the  true  religion,  vii 
134 

Joy  set  before  Christ,  of  the,  vii.  240.  In  the  Holy 
Ghost,  of,  V.  413.  Of  ministers  on  the  success  of 
their  labours,  vii.  46S. 

Judah,  Christ  of  the  tribe  of,  v.  439. 

Jmlaical  distribution  of  the  Ohi  Testament,  of  the, 
i.  125.  Creed,  sum  of  the,  concerning  Messiah! 
i.  251. 

Judaism,  of  the  temptations  of  the  Uebrew  Chris- 
tians to  relap.se  into,  vii.  3. 

Judge  of  all,  God  is  the,  iii  407,  vii.  342  ;  believers 
are  reconciled  to  God  as  the,  vii.  343.  At  the 
last  day  will  be  Christ,  in  the  divine  and  human 
nature,  v.  48. 

Judgment,  of  the  future,  vi..410.  Of  the  eternal, 
v.  44.  Why  c.illed  etein;il  v.  46.  Evidences  of 
a  future,  V.  4y.  Future,  preiclied  by  Enocli,  v. 
45,  54.  Future,  fully  rev t-aled  in  Scripture,' v.' 
64.  Circnmstances  of,  as  revealed  in  Scripture, 
V.  47.  Glory  of  the  day  of,  v.  4S.  Future,  most 
frer|uenlly  spoken  of  with  reference  to  the  wicked, 
V.  45.  Of  men  respecting  sin,  changed  in  repent- 
ance, V.  22. 

Judgments  of  God  because  of  sin,  vi.  534  ;  are 
righteous,  v.  139.  Precedent,  on  oth'rs  are  mo- 
nitory orilinanc'S  to  us,  iv.  .346.  Should  excite 
to  diligence  in  duty,  vi  525.  Extraordinary 
temiioial,  are  indications  of  the  eternal,  v.  52; 
are  npres.-ntations  ol  the  eternal,  iv.  1S5. 

Judicial  hanlnes.-i  of  heart,  the  nature  of,  v.  133. 

Julian  encouraged  the  Jews  to  rebuild  their  tem- 


ple and  restore  their  sacrifices,  iii.  15.  Boast  of, 
concerning  the  Scrijitures,  and  the  reply  thereto, 
iv.  93. 

Just  men  departed,  the  spirits  of,  are  "  made  per- 
fect," vii.  344. 

Justice,  or  rihteousness,  the  general  nature  of,  ii. 
»8.  Of  God,  as  declared  in  Scripture,  the  n:iture 
of  the.  ii.  99,  iii.  3Li9.  The  vindictive,  of  God 
confirmed  ii.  132.  Of  God,  the  common  suffrage 
of  mmkind  regarding  the,  ii  132.  Of  God  dis- 
]  layed  at  Sinai,  vii.  307.  Of  God  in  particular 
exercise,  ii.  101.  Of  God,  punishment  of  sin  as- 
signed to  the,  iii.  287,  4u5.  Vindictive,  no  free 
act  of  God's  will,  ii.  105.  An  essential  divine  at- 
tribute, iii.  2S8.  Of  God  accompanied  with  infi- 
nite wisdom,  iii  288.  Of  God  aiiut-xes  d  ath  to 
transgression,  ii.  105.  Of  God,  the  necessity  and 
special  nature  of  the  priesthood  ot  Christ  founded 
on  the,  ii.  103.  Of  God,  Socinians  deny  that  pun- 
ishment of  sin  is  required  by,  ii.  108.  Of  God, 
opinions  of  Socinus  concerning  the,  examined, 
ii.  113,  Of  God  vindicated  against  the  excep- 
tions in  the  Kacovian  Catechii<m,  ii.  118.  0( 
God,  opinions  of  Crellius  concerning  the,  ex- 
amined, ii  120.  And  mercy,  Sociniang  deny  that 
Ihise  are  properties  of  the  divine  nature,  ii.  119. 
And  mercy  not  opposite,  ii.  113.  And  mercy  not 
alike  necessary  as  to  theirexercis  ■,  ii.  107.  Of  the 
destruction  of  unbelievers,  iii.  308. 

Justification  from  all  sin,  of,  iv.  217  By  the  faith 
of  the  gospel,  iii  300. 

Justifying  ri;:hteousness,  of,  iv.  590. 

"  Justitia  regimiuis"  in  God,  the  nature  of,  ii.  103, 

Kaneh,  notation  of  the  word,  i.  26. 

Karaites,  of  the  sect  of  the,  i.  140. 

King,  inquiry  whether  of  old  there  was  a  union  of 
the  offices  of  j.riest  and,  ii.  247.  Office  of  priest 
in  Egypt  was  not  united  to  that  "f,  ii.  247.  Christ's 
office  of  priest  distinct  from  his  office  of,  ii.  140. 
Of  righteousness,  Christ  is  the,  v.  331, 339.  Right- 
eous administration  of  Christ  as,  of  the,  iii.  184, 
191.  They  who  come  to  Christ  as  priest  enjoy 
him  also  as,  v.  301.  Christ  as  a,  is  rich  to  bless 
his  [leople,  v.  301.  Power  of  Christ  as,  vii.  477. 
Enemies  of  Christ  as,  of  the,  iii.  2-6. 

Kingdom,  new  testament  church-state  is  a,  vii. 
370.  O/ihis  ivorld,  God's  government  of  old  tes- 
tament church  had  the  appearance  of  the  govern- 
ment of  a,  vi.  96.  0/ heaven,  Aigusiine  observes 
that  the  name  is  peculiar  to  the  New  Testament, 
vi.  96.  Of  Christ,  of  the,  iii.  47.  Great  promises 
respecting,  vii.  217.  Extends  over  holy  angels, 
iii.  49;  over  the  fallen  angels,  iii.  54;  over  all  the 
elect,  iii.  66 ;  over  reprobates,  or  men  finally  im- 
penitent, iii.  57;  over  the  dispensation  of  grace, 
iii.  59;  over  ecclesiastical  things,  iii.  67;  over 
political  things,  iii.  68;  over  the  whole  creation 
of  God,  iii.  68;  over  the  future  world,  iii.  67. 
Has  been  maintained  from  age  to  age,  iv.  174. 
Perpetuity  of  the,  iii.  231.  Believer.^  receive  the, 
vii.  371.  Natural  gifts  belong  to  the,  iii.  63. 
Spiritual  gifts  belong  to  the,  iii.  63. 

Knowledge  posse-.sed  by  the  human  soul  of  Christ, 
of  the,  iii.  28.  Of  Christ  is  complete  and  abiding, 
iii.  606.  Of  Christ  extends  to  all  the  secret  coun- 
sels of  God,  iii.  506.  Of  God,  of  acquiring  the, 
vi.  167.  Respecting  Christ  greatly  increased  in 
new  testament  times,  iii.  40  Of  spiritual  tliinus, 
which  is  merely  natural,  is  generally  ineffica- 
cious, V.  75.  Of  spiritu.il  things,  by  gifts  of  the 
Holy  Ghost,  has  some  efficiicy,  v.  76.  Of  spiritual 
things,  by  saving  illumination,  transforms  the 
soul,  V.  76.  Spiritual,  of  some  much  inferior  to 
that  of  others,  iv.  466.  Spiritual,  at  best  very 
limited  here,  iv.  466      Ministers   must   excite 


INDICES, 


505 


their  hearers  to  grow  in,  iv.  571,  v.  10.  Progress 
In  religious,  depends  on  tl^^  love  of  the  tru.h,  v. 
14.  Advantages  of  [nogress  in  leligious,  v.  11. 
Means  of  growing  in  religious,  v.  13.  Of  God, 
promises  of  the  diffusion  of  the,  i.  4S9. 

Labourmust  precede  rest,  iv.  279.  Of  the  soul  of 
Christ  to  accomplish  redemption,  iv.  515. 

Lanr/vage,  siicrameutal,  of,  vi.  ZG2. 

Law  of  uaturf,  the,  wherein  it  consists, — opinion 
of  the  ];hilosophers,  ii.  338;  dictates  of  reason 
held  by  many  to  constitute  the,  ii.  338;  not  com- 
prised in  the  dictatts  of  reason,  ii.  339 ;  things 
may  belong  to  the,  not  discoverable  to  common 
reason,  ii.  342;  wlierein  it  doth  really  consist,  ii. 
342;  considered  actively,  ii.  342;  considered  pas 
sively,  ii.  342;  considered  instnimentally,  li.  342. 
Of  creation,  light  given  unto  a  septenary  sacred 
rest  in  the,  ii.  343;  what  necessary  to  warrant 
the  ascription  of  any  duty  to  the,  ii.  3.jl;  direc- 
tion for  the  observance  of  duty  by  superadded  re- 
velation no  impeaehraent  of  the,  ii.  354.  State 
of  the  church  under  the,  iv.  274.  Moral,  origi 
nally  written  in  the  heart  of  man,  yii.  320.  Has 
stillaplace  in  the  hearts  and  consciences  of  men, 
Vii.  321.  Unchiiugeable  in  its  nature,  vi.  215. 
Distinguislied  by  God  from  (he  ceremonial  and 
judicial,  ii.  365,  308.  Given  to  the  Israelites  from 
Sinai,  i.  467,  vi.  214  What  meant  by  the,  among 
the  Jews,  i.  480.  Why  given  fiom  Mount  Sinai, 
Vli.  312.  Of  the  fire  at  tlie  giving  of  the,  vii.  313. 
Of  the  blackness  at  the  giving  of  the,  vii.  315.  Of 
the  darkness  at  the  giving  of  the,  vii  317.  Of  the 
sound  of  the  trumjiet  at  the  giving  of  the,  vii. 
318.  The  people  where  and  how  prepared  for 
receiving  the,  i.  474.  Ministry  of  angels  at  tlie 
giving  of  the,  i.  479,  iii.  274.  Spoken  by  God  in 
the  hearing  of  the  peoide,  ii.  306.  Why  written 
on  tal)les  of  stone,  vi,  150.  Written  by  the  finger 
of  God,  ii.  307.  Enjoined  on  the  Israelites  in 
the  form  of  a  covenant,  ii.  389.  Pn  served  in 
the  ark,  ii.  368.  Established  by  Christ,  ii.  367. 
Made  part  of  the  Mosaic  economy,  ii.  387.  Wliy 
the  bonk  of  the,  was  sprinkled  with  blood,  vi. 
360.  The  sanction  of,  in  promises  and  threaten  - 
ings,  i.  499.  Promises  connected  with,  as  given 
at  Sinai,  i.  501,  ii.  395.  Penalties  anne.\ed  to  the 
transgression  of  the,  i.  501.  IIow  far  the  same 
duty  may  le  required  by  a,  and  by  a  law  posi- 
tive, ii.  355.  Nature  of  the  fouith  coniniand- 
ment  of  the,  what  Mosaical  in  it,  ii.  395.  Of 
the  Sabbath  is  in  its  nature  moral,  ii.  364.  Pun- 
ishment of  sin  under  the,  iii.  275.  Mosaic,  abro- 
gation of  the,  V.  460.  Use  of  ttie  Mosaic,  vi.  4-10. 
Of  the  Jewish  oral,  i.  131.  Oral,  disproved,  i, 
133.  Work  of  the,  in  the  conscience  of  a  con- 
vinced sinner,  vii  315,  316,  319  And  gosjiel, 
believers  must  attend  to  all  that  relates  to  both, 
iii.  291.  iv.  24. 

Lawfulness  of  oaths,  of  the,  v.  245. 

Laws,  positive,  of,  ii.  328.  Moral,  of,  ii.  328.  Di- 
vine, partly  positive,  partly  moral,  ii.  329.  Of 
Christ,  of  the,  iii  191.  Chri.-tevery  wayqnalified 
to  enact,  iii  191.  Of  C  hri^t  are  righteous,  iii. 
191;  are  easy,  iii.  192;  are  reasonable,  iii.  192; 
are  profitable  to  those  who  obey  them,  iii.  193. 

Laying  on  of  hands,  a  fourfold,  v.  6S  ;  gifts  com- 
municated by  the,  v.  59.  Aside  weights  which 
hinder  the  Christian  journey,  of  the  duty  of,  vii. 
226. 

Leader,  Christ  is  the,  of  his  people,  iii.  387. 

Learning  the  tiuths  of  Scripture,  what  implied  in, 
iv.  561. 

Levi,  sundry  of  the  ancients  had  an  apprehension 
that  Chr.st  derived  his  genealogy  from  both  the 
tribesf  of  Judab  and,  v.  440. 


LevUical  worship,  of  the  nature  and  use  of  v.  411. 
Ordinances  were  carnal,  v.  416.  Worship,  of  the 
imperfection  of,  vi.  5U0.  Sacrifiies  could  not 
free  the  conscience  from  sin,  vi.  249  Worship, 
of  the  abrogation  of,  vi.  499.  Of  the  danger 
of  the  Christian  Ueljrews  in  adhering  to,  vi. 
500. 

Liberality  to  the  poor,  of,  v.  118.  To  the  poor 
saints  among  the  Hebrews,  of,  v.  184. 

Librty,  of  evangelical,  ii.  276.  Secured  to  be- 
liivers  by  the  covenant  of  grace,  vi.  92.  Of  new 
testament  worsh  ppers.  of  the,  vi.  501. 

Life,  book  of,  what,  vii.  341.  Mediatory,  of  Christ 
in  heaven,  necessary  fur  his  people's  salvation, 
v.  542.  Of  Christ  in  heaven  is  in  human  nature, 
and  is  mediatorial,  v.  534.  Of  Christ  in  lieavm 
is  a  source  of  consolation  to  his  pi  ople,  v.  635. 
And  powerof  Christ  are  emjiloyedfor  his  people's 
good,  iv.  360.  The  course  of,  is  changed  in  re- 
pentance, v.  24.  Of  spiritual,  vi.  688.  The  Chris- 
tian, is  a  conflict,  vii.  233.  The  Christian,  of 
weariness  in  the,  vii.  245. 

Light,  of  sjiiritual,  vi.  94.  All  spiritual,  is  in  the 
Word,  iv.  245.  Is  brought  into  the  soul  by  the 
gospel,  V.  74.  Spiritual,  of  believers  is  greatly 
inc. cased  in  new  testament  times,  v.  4U9.  Na- 
tural, obscured  by  the  entrance  of  sin,  ii.  347. 

Limitation  of  the  effects  of  Christ's  sutVeriuus  in 
and  upon  himself,  iv.  508. 

Lipman's  objection  to  the  doctrine  of  original  sin, 
i.  151. 

Lips,  praise  is  the  fruit  of  tlie,  vii.  456 

Living  God,  God  is  the,  iv.  12>,  vi.  316,  554.  One, 
Christ  is  thi ,  v.  534.  And  new  way  to  God,  the 
gospel  d.spiays  a,  vi.  504. 

"  Long  siJJ'ering  of  God,"  how  declared  to  be  "  sal- 
vation," in  the  Eidstle  to  the  Hi  brews,  i.  85. 
Distinguished  from  patience,  v.  210.  Necessity 
of,  V.  212.     Effects  of,  v.  213. 

Looking  to  Christ,  what,  vii.  237. 

Lord,  voice  of  the,  meaning  of,  iv.  7.  (See  God.} 
Supper  of  the,  the  design  of,  \  i  39.  Error  of  the 
church  of  Rome  respecting  the,  vi.  39. 

Love,  of  that  which  the  Father  bears  to  the  Son  as 
mediator,  iii.  145.     Of  tiod  to  Christ  under  all 

.  his  sufferings,  unchangeable,  iv.  528.  Of  God  in 
redemjjtion,  iii.  115.  Of  God  to  men  e.vpressed 
in  the  person  and  mediation  of  Christ,  iii.  305; 
to  believers,  iii.  247  ;  displayed  in  his  promi.-es, 
iv.  221.  Divine  chastisements  proceed  from  fa- 
therly, vii.  200.  Of  Christ  to  men,  iii.  369,  371 ; 
to  his  people,  iv.  525 ;  as  prophet,  iii  300  ;  in 
offering  himself  for  the  sins  of  his  people,  vi.  301; 
continuance  of,  shown  by  his  intercession,  v. 
545.  Of  God  in  Christ  should  be  often  contem- 
plated, iii.  313  ;  advantages  from  contem]>latiiig, 
iii.  314  ;  motives  to  induce  us  to  admire  the,  iii. 
313.  (If  Christ,  of  the  adm  ration  of  the,  iv,  527. 
Of  God  does  not  promise  to  believers  exemption 
from  afflictions,  iv.  530.  Of  the  truth,  progress 
in  spiritual  knowledge  depends  on,  v  14.  Faith 
woiketh  by,  iv.  252.  Of  sin,  of  the.  iv.  341  ;  the 
cause  of  unbelief,  iv.  110.  Brotherly,  iii.  496,  v. 
167,  407,  vii.  3S2;  and  natural  affection,  differ- 
ence between,  vii.  382  ;  orij;in  and  nature  of,  vii. 
382;  Jewish  notions  respecting,  vii.  385;  on  what 
founded,  v.  149;  ministrations  of,  v.  187;  should 
subsist  amongst  believers,  though  not  of  the  same 
mind  in  respect  of  chuirh-government,  v.  178; 
regard  to  poor  saints,  the  great  trial  of,  v.  189; 
importance  of,  vii.  385;  what  is  opposed  to  it,  v. 
180;  hinderaiices  of,  v.  178;  decay  of,  vii.  3^3; 
causes  of  the  decay  of,  vii.  384;  motives  to,  v. 
174;  means  of  maintaining,  vii.  385  ;  mutual  ex- 
hortation sh  uld  proceed  from,  iv.  138. 

Lukt  did  not  write  the  Epistle  to  the  Hebrews,  i.  68. 


so$ 


INDICES. 


ilaccabeef,  of  the  family  of,  i.  526. 

Machir,  l{iii>bi,  an  assertion  o^  respecting  the  suf- 
ferings of  Messiah,  i.  410. 

Majic,  tlie  minicles  of  Christ  were  by  the  Jews 
ascribud  to  thf  power  of,  i  420. 

ilatjicians,  of  the  Kgyjitian,  ii.  255.  Of  the  Chal- 
ileari,  ii.  257. 

Magistrates  are  called  gods,  iii.  163. 

Maijiianimity  of  Cliri.st,  of  the,  vii.  242. 

JJaimonides  was  the  fir>t  who  arranged  the  Jewish 
creed  into  .separate  articles,  iii.  25.  The  opinion 
of,  concerning  .Messi^ih,  i.  250. 

Maintaining  Christian  love,  of  the  means  of,  vii. 
3S5. 

Maintenance  of  ministers  should  arise  firom  Chris- 
tian alTection,  v.  o5.}-U59. 

Majesti/  o(  Goil,  ol  the,  v.  311.  As  displayed  at 
Sinai,  vii.  3U7,  310.  Of  Christ  as  shepherd  of  his 
people,  iii.  3Sti. 

Malachi,  explanation  of  his  prediction  respecting 
the  Messiali,  i.  3J2. 

Malignity  of  sin  is  not  seen  at  the  time  by  the 
sinner,  iv.  I2y. 

Man,  of  the  different  words  used  in  the  Old  Testa- 
ment 10  denote,  iii.  330.  \Vas  made  of  dust,  iii. 
SjI.  Was  m  ide  in  tlie  image  of  God,  i.  143,  ii. 
S5,  3S7.  Was  made  lor  etirnitv,  iii.  215.  Of 
the  frailty  of,  iii.  214,  351.  Unholy  by  nature,  v. 
80.  Temptations  of  Christ  from,  iii.  478.  Is  in 
a  state  uf  enmiiy  with  (iod  by  sin,  iv.  262.  As 
sinful,  can  have  no  intercourse  with  God  but 
through  a  surety,  v.  609.  Evidences  of  mercy  to, 
i.  158,  160.  Atonement  nt-cessary  that  he  may 
be  pardoned,  i.  163.  Cannot  redeem  himself,  i. 
162.  Law  of  Moses  cannot  save,  i.  164.  Angels 
cannot  redeem,  i.  103.  As  fallen,  needs  encour- 
agement to  believe,  y.  272.  Is  under  the  do- 
rninioii  of  Christ,  iii.  65.  "Man  of  sin,"  of  the 
usurpation  of  tne,  iii.  568. 

Manassf.h,  king  of  Judah,  of  the  sin  of,  v.  86. 

Maiiijeslation  of  the  way  into  llie  holy  of  holies,  of 
the,  vi.  240. 

Manna,  derivation  and  signification  of  the  name, 
i.  4ti9.  Of  the,  in  th  ■  wilderness,  i.  468.  Typi- 
cal use  of  the,  vi.  217. 

Manslayer,  fliglit  of,  to  the  city  of  refuge,  v.  276. 

Mawh,  of  tlie  waters  of,  i  468.  The  station  in, 
and  the  occurrences  tliereat,  ii.  288. 

Marks  of  a  season  of  grace,  iv.  46. 

Marriage,  or,  vii.  402.    Of,  as  honourable,  vii.  402 

Masora  or  Masoreih,  of  the,  i.  r_8. 

Masnretic  observations  collected  by  Buxtorf,  i. 
1-JS. 

Mass,  of  the  popish,  v.  571,  vi.  368,  vii.  455.  Doctrine 
of  the,  unsaiiclioued  by  I'aul,  i  v.  548.  Uf  the  ar- 
gument in  support  of  lb  ,  from  Melchisedic's 
bringing  forth  Oread  and  wine,  v.  304.  Keason- 
ing  of  Kslius  resjieetiiig  the,  vii.  439. 

Massah  and  .\lerif>ah,  why  so  called,  iv.  9,  54. 

Mians  for  accomplishing  any  end  are  at  the  com- 
mand of  Gild,  V.  475.  Of  grace,  outward,  enjoyed 
by  the  Jews  before  the  destruction  of  Jerusalem, 
V.  128.  Of  g' ace,  outward,  enjoyed  by  tiie  He- 
brew Christians,  iv.  506.  Of  grace,  outward, 
where  these  are  enjoyed,  I'oliness  is  expected,  v. 
114  Of  grac  ',  outward,  are  generally  accompa- 
nied wilh  saving  grace  to  ^ome,  iv.  84.  Of  grace, 
necessity  of  using  tlie,  iv.  157.  Of  grace  are 
only  lor  a  season,  v.  130.  Of  grace,  outward, 
though  not  made  effectual  for  conversion,  are 
accompanied  With  imiortant  consequences,  iv. 
83.  Of  grace,  ot  sins  to  which  they  are  peculiarly 
liable  who  profit  not  by,  v.  135.  Of  growing  in 
religious  knowledge,  v.  13. 

Meat-nffermg,  of  the,  i.  537.  Of  the  matter  of  the, 
63<>. 


Meats,  of  the  distinction  of,  vii.  436.    Clean  and 

unclean,  of,  vi  252.^ 
Mexhokek,  in  what  sense  used  in  Qea  xlix.  10,  L 

266,  209. 

Mediation  of  Christ,  God  rests  perfectly  in  the 
wiirk  ol  the,  iv.  259.  Prevented  the  immediate 
and  full  execution  of  the  curse,  iii  57  Uf  Christ 
represented  to  Moses  on  the  mount,  vi.  46;  effi- 
cacy of  the,  seen  in  the  holiness  of  believers,  v. 
117.  Of  angels  and  saints,  of  the  popioh  doctrine 
of,  V.  531,  vii.  453. 

Mediator  between  God  and  man,  of  the  necessity 
of  a,  v.  618.  Men  as  sinners  need  a,  v.  509.  .  Of 
Siiiai  covenant,  not  Christ,  nor  .Moses,  but  the 
high  priest,  v.  495,  496.  Nature  of  the  office  of, 
vi.  54.  Must  be  rested  in  by  bolh  parties,  vi.  56. 
Christ  voluntarily  undertook  the  office  of,  vi. 
66.  The,  is  the  Son  of  God,  iv.  41;.  God  the 
Father  is  perpetually  present,  in  love,  care,  and 
power,  with  Christ  as,  iii.  148.  Necessity  of  a, 
in  the  covenant  of  grace,  vi.  68, 153.  Of  the  new 
covenant,  Jesus  is  the,  vii.  346.  Christ  as  the, 
has  removed  the  cause  of  variance,  vi.  57. 

Meditatii  months  truthsof  Script  ure,ol,  iii.  519.  On 
the  pei'lections  of  God,  of,  iii.  352.  Strengthens 
faith,  iv.  251. 

Meekness,  of,  iv.  453. 

Melckisedec,  of,  ii.  11,  v.  290.  Import  of  ths  name, 
V.  32S.  Not  the  Son  of  God  in  human  nature,  v. 
297.  Not  an  angel,  V.  297.  The  Jews  and  many 
others  contend  that  he  was  Sliem,  v.  297  Pro- 
bably of  the  family  of  Japheih,  v.  299.  Neither 
his  parents,  nor  his  birth,  nor  his  death,  are 
recorded,  v.  332.  Reason  why  his  birtii  and  death 
are  not  recorded,  v.  334.  Gieatness  of,  of  the,  v. 
346.  Why  a  king,  v.  300.  Call  of,  to  the  p-  iest- 
hood,  V.  309.  The  first  instituted  priest,  v. 
308.  Of  the  meeting  of  Abraham  and,  ii.  12, 
Honoured  to  be  a  type  of  Cm'ist  in  a  pecu- 
liar manner,  iv.  643.  In  what  respect  a  type 
of  Christ,  V.  334,  :  38.  A  type  of  Ch.  ist  cliieUy 
as  a  priest,  v.  300.  The  firsL  insiituted  type  of 
Christ  as  pi  iest,  v.  310.  Type  of  Christ  as  priest 
and  king,  ii.  190.  The  .^reat  adiantaije  which 
the  chmcli  derives  from  him  was  not  enjoyed  in 
his  own  day,  v.  334. 

Men,  the  best  of,  often  fail  in  things  in  wliich  their 
excellence  lies,  iv.  4.4. 

Mercy,  of,  iv.  432.  And  justice  differently  exer- 
cised in  reference  to  sin,  ii.  1U7.  And  justice 
not  opposite,  ii.  113.  ./>  nd  justice  denied  by 
Socinians  to  be  properties  of  the  divine  nature, 
ii.  119.  Uf  Christ,  iii.  469,  iv.  461,  521.  There 
will  lie  no  mixture  of,  in  the  future  punishment 
of  sin,  iii.  290. 

Mercy-seat,  of  the,  i.  517.  The  matter  of  the,  i. 
618.  Tlie  form  and  use  of,  vi.  210,  211.  A  type 
of  Christ,  vi.  218. 

Merit  of  Christ,  the  true  nature  of  the,  ii.  94.  Of 
good  works,  of  the  popish  doctrine  of  the,  v.  160, 
vii  461. 

Mesopotamia,  of  the  siteation  of,  vii.  58. 

Message,  Christ  is  able  to  cause  men  to  believe  his, 
iii.  608. 

Messiah,  promised  from  the  foundation  of  the 
world,  i.  142.  The  deli verer,^denotat ion  of  the 
word, — the  person  wlio,  i.  184.  Eiidsof  ihe  pro- 
mises and  prophecies  concerning  the', i  215.  'Iha 
name  of,  is  very  seldom  used  with  respect  to  the 
Kedeemer  in  the  Old  Testament,  i.  1*6.  The 
name  of,  is  often  used  by  the  writers  of  the  Tar- 
gums,  i.  187.  An  account  of,  by  .Maimonides,  i. 
250.  The  faith  of  old  testament  believers  re- 
specting, was  that  he  would  on  earth  accomplish 
redemption,  v.  497.  is  the  Son  of  God,  ii.  71. 
In  what  sense  said  to  have  been  brought  up  witfa 


INDICES. 


507 


fhe  Pathcr,  li.  67.  Was  daily  the  Father's  de- 
lights, ii.  tiS.  Rtjoiced  in  the  habitable  part  of 
the  earth,  ii.  70.  Of  the  first  promise  of,  i  170. 
Promised  to  Abraham,  i.  177.  Promised  to  Gen- 
tiles, i.  180  Prophecies  of  blessings  by  the,  i. 
182.  Time  of  his  coming  had  been  foretold,  i. 
264,  .369.  Time  of  his  coming  was  first  revealed 
in  Gen.  xli.x.  10,  i  261.  Prophecy  rrspecling 
the,  in  Gen.  xli.x  10,  Jewish  explanation  of,  con- 
sidered, i.  2':5.  Prophecy  respecting  the,  in  Gen. 
xlix.  10,  argument  of  Christians  from,  i.  275. 
Prophecy  I  especling  the,  in  Ilag.  ii.  3-9,  i.  2S4. 
Pmiihccy  resp'rting  the,  in  Hag.  ii.  3-9,  Jewish 
explanation  of,  considered,  i.  2S6,  'IQl.  Prophecy 
respecting  the,  in  Mai.  iii.  1,  i.  302.  Prophecy 
re.specting  the,  in  Dan.  ix.  24-27,  i.  305.  Pro- 
phecy respecting  the,  in  Dan.  ix.  24-27,  objec- 
tions to  the  aigument  from,  considered,  i.  o07. 
Prophecy  resprcting  the,  in  Dan.  ix.  24-27,  at- 
tempt of  the  Jews  to  evade  the  force  of,  i.  315, 
330.  Illustration  of  Dm.  ix.  24-27,  to  prove 
thecomiij;  of  the,  i.  321.  Computation  of  the 
seventy  weeks  for  thecnming  of  the,  i  333.  Jesus, 
whom  Paul  preached,  the  true,  i.358.  I'rophe- 
cifs  of  the,  to  be  born  of  the  tribe  of  Judah,  i. 
376  Prophecies  of  the,  to  be  born  of  the  family 
of  David,  i.  377.  Prophesied  of  as  to  be  bom  in 
Bethlihem,  i.  380.  Prophesied  of  as  to  I  e  born 
of  a  vir;;in,  i.  384  Prophesied  of  as  to  be  the 
great  projihet,  i.  395.  The  Jews  expect  a  new, 
signal,  and  final  revelation  of  the  will  of  God  by 
the,  iii  3.3.  Prophesied  of  as  to  suffer  much  dis- 
tress, i.  401.  Characteristical  notes  of  the,  given 
out  in  the  Old  Testament,  i  375  The  works  of 
the,  rt'vealed  only  in  the  go-^pcl  of  Christ,  i.  399. 
Miracles  and  testimony  of  the  gospel  piove 
Christ  to  be  the  true,  i.  411,  412,  Precise  end  of 
Danit'l's  weeks,  the  death  of  the,  i.  .338.  Jewish 
traditions  concerning  the  sufferings  of,  i.  410. 
Objections  of  the  Jews  to  Christ  as  the,  that  the 
promises  are  not  fulfilled  in  him.  considered, 
i.  425.  Had  come  before  Paul  wrote  to  the  lie 
brews,  i.  263.  The  Jews  of  old  agreed  that  he 
■was  born  while  the  temple  stood,  iii.  16  False 
notions  of  the  Jews  respecting  the,  i.  235.  Bar- 
Cosba  followed  by  many  of  the  Jews  as  the,  i. 
237.  Ilezekiah  thought  by  some  Jews  to  have 
been  the,  i.  239.  Two  Me.s3iahs  expected  by 
the  Jews,  i.  241.  Ben-Joseph,  of,  i.  241 ;  death 
of,  i.  246.  Ben-David,  of,  i.  248.  Causes  of  the 
errors  of  the  Jew^  re.^pecting  the,  i.  251.  Exa- 
mination of  the  grounds  of  the  false  opinions  of 
the  Jews  respecting  tlie,  i-  2.)H.  The  great  high 
priest  of  the  people  of  God,  iii  471.     See  Clirist. 

Metaphorical  use  and  import  of  the  term  "canon," 
i.26. 

SJelatron,  who — derivation  of  the  name,  i.  232,  iii. 
46,  128. 

Michael,  of  his  contest  with  the  devil  about  the 
body  of  Jloses,  vi.  48. 

J/t;/i,  in  what  sense  the  word  of  God  is  compared 
to,  iv.  581. 

Mind,  of  the  renovation  of  the,  vi.  150.  And  judg- 
ment chan;,'ed  in  repentance,  v.  22. 

Ministerial  blessing,  of,  v.  37'i. 

Ministers  are  the  servants  of  Christ,  iii.  566,  567. 
Should  see  their  warrant  from  God  for  all  that 
they  teach  or  do,  iv.  57.  AVhy  frail  mortal  men 
are  em)doy(d  as,  v  379.  Of  the  infirmities  of,  in 
dispensing  the  word  of  God,  iv.  .558.  Of  the  so- 
vereignty of  God  in  bestowing  gifts  on,  v.  103. 
Should  be  holy  men,  iv. 474.  Should  be  examples 
of  the  grace  of  the  gospel,  v.  .3,81.  Of  the  example 
of,  vii.  422.  Should  show  their  love  to  their 
hearers,  v.  146.  Should  learn  compassion  and 
pastoral  care  from  their  own  experience,  v.  3S0. 


Faith 'ulness  requisite  In,  iii.  538.  TTnfaithfnl  to 
their  trust  are  objects  of  contempt,  iii.  538  Holy 
prudence  should  be  exercised  by,  iii.  494.  Ear- 
nestness in  their  work  s-hould  be  used  by,  v.  194. 
Diligence  in  their  work  hould  be  used  by,  v. 
105,  Motives  which  .should  excite  to  diligence, 
V.  107.  Must  watch  for  the  souls  of  their  flock, 
vii.  465.  Directions  to,  iii.  38  Directions  to, 
as  to  what  tiny  should  chiefly  preach,  iii.  527. 
Should  often  inculcate  first  pi  inciples,  v.  6.  The 
doctrine  of,  should  be  suited  to  the  condition  of 
their  hearers,  v  7.  What  r.  quired  of,  that  their 
preaching  may  be  profitalde,  v.  148.  Must  teach 
all  the  truth-;  of  God,  v.  1.53  Will  sometimes 
have  to  preach  what  th'  ir  hearers  may  find  difli- 
cult  to  be  understood,  iv.  551.  should  not  shun 
to  declare  the  mysteries  of  the  gospel,  v.  64. 
Should  declare  the  nature  of  unbelief,  vii.  301. 
Should  diligently  exhort  those  committed  to 
their  care,  iv.  137,  v  198,  Shonlil  .'^tudy  to  at- 
tain satisfaction  as  to  the  spiritual  condition  of 
those  with  whom  they  hold  communion,  v.  11. 
Should  excite  their  hearers  to  grow  in  know- 
leilge,  iv.  571,  v.  10,  Joy  of,  on  the  succ>\ss  of 
their  labours,  vii.  468.  Grief  of,  when  their  1»' 
hours  fail  of  success,  vii.  468.  Should  often  con- 
template the  glory  and  terror  of  the  future  judg- 
ment, V.  55.  Must  give  an  account  unto  God, 
vii.  466.  Of  the  death  of,  v.  3S1.  Of  the  main- 
tenance of,  v.  3.54,  357. 

Ministry,  of  a  call  to  the  work  of  the,  ir.  4S1.  Of 
a,  without  aa  orderly  ■  utward  call,  v.  36,5.  As 
from  God,  tests  of  a.  v  365  IVork  of  the,  is 
honourabh^,  iii.  536.  Of  motives  for  undertaking 
the  work  of  the,  iii.  428.  Of  a  well-principled 
willingness  to  undertake  the  work  of  the,  v.  104. 
Of  angels,  of  the,  iii.  240,  244  ;  believers  should 
be  grateful  for  the,  iii.  255.  Of  Moses,  of  the  de- 
sign of  the,  iii.  558,    Of  John  theBapti-t,  vi.  141. 

Miracles,  of  the  nature  of,  i.  411.  Of  the  evidence 
arising  from,  i.  411.  Of  the,  of  Christ,  i.  411. 
Of  Christ  compared  with  those  of  Moses,  i.  413. 
Powerof  working,  was  bestowed  by  Christ,  i.  416. 
Of  Christ  ascribed  by  the  Jews  to  magic,  i.  419. 
Of  Christ  ascribed  by  the  Jews  to  the  Shem 
Hamphorash,  or  name  Jehovah,  i.  421. 

Misery  of  men  as  sinners,  iii.  368  From  which 
believers  are  delivered  by  Chr.st,  iii.  306.  Of 
unbelievers,  iii.  217. 

Mi.'hnah,  or  Mishnaioth,  of  the,  i.  130. 

Mistakes  in  the  application  of  promises,  of,  v.  234. 

Mixture  of  sin  in  the  duties  of  believers,  there  is 
a,  V.  121. 

Mockings,  of,  vii.  201. 

Mohammedans  in  their  Koran  call  Christ  the 
Word  of  God,  i.  218. 

Monastic  life,  of  the,  iv.  73. 

Monica,  Augustin'''s  mother,  of  the  spiritual  dis- 
cernment of,  i.  88 

Moral  law,  as  given  at  ?inai,  of  the,  vi.  214.  Law 
cannot  justify  a  sinner,  iii.  113.  (See  Lnu:) 
And  natural  ability,  iv.  452,  453.  State  of  the 
world  indicat'S  a  future  judgment,  v,  50. 

Morality,  of  teaching,  independently  of  the  pecu- 
liar truths  of  the  gcspel,  iv.  519. 

Mrrrtal9.xi<i  venial  sins,  of  the  popish  distinction 
between,  iv.  464. 

Mortification  of  all  sin,  of  the  necessity  of,  vii. 
231.  Of  corruption  prevented  by  unbelief,  ir. 
125.     To  the  world,  of,  vii  227. 

Mosaic  law,  whv  given,  v,  467,  472;  unable  to  bring 
siiinersto  salvation, v.  467.  Economy,  of  the  good- 
ness  of  the,  v.  494 ;  of  the  (It  cav  of  the,  vi  175 ; 
of  the  abrogation  of  the,  v.  46tl ;  how  abrogated, 
V,  462.   - 

Muses,  of  the  parents  of,  vii.  136.    Of  the  birth  of. 


508 


INDICES. 


vii.  135.  Of  the  faith  of  the  parents  of,  vil.  138. 
Of  the  bmiuty  of,  vii.  138.  Was  adopted  by  Pha- 
raoh's ilau^rhter,  vii.  144.  df  the  refusal  of,  to 
be  c  illeri  the  son  of  Pharaoti's  dauprhter,  vii.  146, 
Of  the  silf-<leiiial  of,  \  ii.  147.  Of  the  eminence 
of,  vii.  142.  Jewish  accounts  of  his  supeiiority 
to  oth  r  )irophet.s,  iii.  25.  In  what  his  suT>e- 
rio. itv  to  other  jirophets  consisted,  ili.  27,  635. 
Of  the  faithfulness  of,  iii  515.  Of  the  tear  ex- 
perienced by,  vii.  'uSJ.  Contest  between  Michael 
and  (he  devil  aimnt  tlie  body  of,  vi.  4S.  And 
Paul's  account  of  tlie  <l'dication  of  the  first  co- 
venant exi  lained,  vi.  345.  Design  of  the  minis- 
try c  f,  iii.  5.')S. 

Motives  for  the  worship  of  Christ,  iii.  551.  To 
brotheily  love,  v.  174.  To  diligence  in  the  work 
of  tlie  ministry,  v.  107. 

Mould  of  gospel  doctrine,  by  faith  the  soul  is  cast 
into  the,  iv.  249 

Munificence,  acts  of,  are  memorable  and  praise- 
wortliy,  V  307. 

Mysteries  of  Scripture,  of  the,  iv.  549,  576.  Of  the 
redemption  bv  Cbrisl,  ol  the,  iv.  307.  Of  Scrip- 
ture, of  the  duty  of  inquiring  into  the,  iv.  5S5. 
Require  attentive  consideration,  iii.  499.  Minis- 
ters should  not  hesitate  to  jneach  the,  v.  64. 
How  far  a  relish  for,  is  an  evidence  of  a  good 
state  of  soul,  iv  602.  A  diblilie  to  the,  is  agreat 
c.iuse  of  bickslidinLT,  iv.  11-5. 

Mystical  bo.ly  of  Clirist,  of  the,  v.  170. 

J^achman.  R.  Mo.ses  Bar,  one  of  the  chiefest  masters 
of  the  Jews,  writings  of,  i.  231.  Opinion  of,  con- 
cerning appearances  of  Christ  under  the  law,  i. 
231. 

Name  of  God,  import  of  the  phrase,  iii.  425.  Of 
God,  a  due  re:'ard  to  the,  gives  life  to  duties,  v. 
1S4.  More  e.'ccellent,  given  to  Clirist  than  to 
angels,  iii  124.  (If  the  day  of  sacred  rest,  of  the, 
ii.  277.  Of  tlie  Fabbath-day  among  the  Gr'cks 
and  Romans,  ii.  280.  Of  the  planet  Saturn 
among  the  Jews,  ii.  279. 

Namei,  «hy  God  hath  revealed  himself  by  so  many, 
vi  \h3  Of  Christ,  of  the  different,  why  used  by 
Paul  in  this  episte,  iv,  4S4,  vi.  260,  vii  238, 
Were  of  old  sometimes  desci-iptive  and  prophetic, 
V.  329. 

Nc'inn-^,  the  revolutions  of,  are  subservient  to  the 
c.iuse  ot  Christ,  v,  315. 

Natural  and  niornl  ability,  of,  iv.  4-52,  453. 

Nature  of  God  is  revealed  in  Scriptuie,  iv.  308. 
Christ  offered  himself  to  God  by  his  divine,  vi. 
304  The  hunmn,  was  assumed  by  Christ,  iii. 
450.  Christ  assumed  the,  of  his  people,  iii.  420 
The  human,  of  Clirist,  was  like  unto  that  of  liis 
br  thr'Mi,  iii.  406.  The  human,  was  assumed  by 
Christ  ch  efly  that  lie  might  act  as  a  priest,  iii. 
472  (If  the  human,  of  Christ,  vi,  267,  462.  The 
human,  of  Chi  ist  is  called  a"  tabernacle,"  vi.  263. 
The  human,  of  Christ,  of  the  glorification  of,  vi. 
12  The  hnmin,  of  Christ,  cf  the  tlory  of,  iii. 
547.  Of  the  weakness  of  human,  iv.  339.  Of  the 
infirmities  nf  human,  iv.  4.50,  460  Our.  as  it  is 
corrupt,  all  the  co -imaiids  of  the  gospel  are  op- 
posite to,  iv  341.  Of  th"  light  of,  ii.  275.  Of  the 
law  of.  ii.  3;8.  What  constitutes  the  law  of,  ii. 
3^59.  The  diclati-s  of  rea.sou  do  not  constitute 
the  law  of.  ii  3  .9.  The  law  of,  wherein  it  doth 
really  consit,  ii.  Ml.  Of  the  law  of,  considered 
aetively.  ii.  3-12;  pa?svely,  ii.  342';  instrumen- 
tally,  li.  342  To  prove  th  it  a  duty  is  required 
by  the  law  of,  it  is  not  nece.ssary  th  it  the  duty 
be  always  actually  known  to  all,  ii.  344  Tlie 
church  and  the  .^tate  of  it  un<li-r  the  law  of,  iv. 
274  And  tendency  of  s  n  consideration  of  the, 
the  best  way  to  antidote  the  soul  against  sin, 


ir.  129.  And  use  of  the  sacraments,  of  the,  iT. 
155. 

Necessities  of  sinners,  of  the,  v.  548. 

Necessity  of  the  puni.-hment  of  sin,  in  what  sense 
affirmed,  ii.  106.  Of  the  priesthood  of  Christ,  of 
what  nature,  and  on  what  grounds  as.serled,  ii. 
98  Of  the  satisfaction  ol  Chist,  ii.  114;  is  de- 
nied by  Crellius,  ii.  120.  Of  the  sufferinLis  of 
Christ,  of  the,  iv.  5.38.  And  equity  nf  our  uni- 
versal obedience  unto  God  in  '  hrist,  iii.  333.  Of 
sufferings  to  believers,  iii.  396.  Of  Christian 
patience,  v.  212. 

Nefiative  unbelief,  of,  iv.  108. 

Neijlect  of  duties,  of  the,  v.  207.  Of  secret  duties, 
of  the.  V.  136.  Of  public  worship,  of  the  causes 
of  the,  vi.  522. 

Nehemiah,  of  the  life  and  age  of;  he  came  not  up 
with  Zerubbabel,  i.  343.  The  decrees  of  Arta- 
xer.Kes  to  lizra  and,  examined,  i  347. 

i\>it)  covenant,  how  Christ  was  the  surety  of  the, 
V  604.  (^ee  Covenant )  Testament,  the,  illus- 
trates the  Old,  V.  322;  lielievers  und^r  the,  have 
lost  no  privilege,  iv.  328,  417;  state  of  perfec- 
tion, what  constitutes  the,  v.  401;  churches  not 
subject  to  angels,  iii.  326.  And  living  way  to 
God,  of  the,  vi.  505. 

Noah,  of  the  stale  and  character  of,  vii.  48. 
"  U  arned  of  God,"  what,  vii.  48,  49.  Of  the 
fear  by  which  he  was  moved,  vii.  50  Of  the 
trial  of  the  faith  of,  vii  51.  Of  the  ark  of,  vii. 
.51.  II  iw  tlie  world  was  condemned  bv,  vii.  53. 
Was  an  heir  of  the  righteousness  by  faith,  vii.  54. 

Ndvatus  and  Novatiaiius  denied  all  hop?  of  re- 
admi.ssion  inti  the  churc.i  of  persons  who  had 
fallen  into  gro-s  sin,  v.  09. 

Number,  of  the  total,  of  high  priests,  v.  515.  And 
visibility  a  note  of  the  church,  according  to 
Papists,  iv.  17 J. 

Oath,  of  the  nature  of  an,  v.  237,  243.  Of  the  use 
of  an,  v.  242.  Of  God,  of  the,  iv.  14,  v.  2.35.  Of 
God,  of  the  use  of  in  c  instituting  Christ  a  pri'St, 
V.  489,  576,  IJ  itli  the  jiromisesand  threatenings 
of  God  are  confiime  I  by  an,  iv  93  Of  God  ia 
engaged  against  no  sin  but  unbelief,  iv.  192.  Of 
God,  misery  of  sinner-  against  whom  it  is  pro- 
nounced, iv.  93.  The  necessary  qualifications  of 
a  lawful  and  solemn,  v.  244.  i'orm  of  an,  of  the, 
V.  244. 

Oalhs,  of  the  lawfulness  of,  v.  245.  Objections  to 
the  lawfulness  nf,  considered,  v.  247. 

Obedience,  the  authority  d' God  is  the  formal  rea- 
son of,  iv.  22  Advantages  of  attending  to  tlie 
authority  of  Gnd  in  our,  iv.  23.  Is  sometimes 
expressed  by  hearing,  iv  7.  Of  angels,  of  the, 
iii.  245.  Of  Christ,  of  the,  ii  152.  Of  Christ  was 
general  and  peculiar,  iv,  5.3.  How  Christ  is 
said  to  have  1  arm  d,  iv.  523.  Of  Christ  in  dying, 
of  the,  iv  523.  Christ  i  ;  his,  gave  an  example 
to  his  people,  iii.  3s7  To  God  can  be  yiilded 
only  though  Jesns  Christ,  iv.  131.  God  accepts 
of  the  sincere  fruits  of  faith  and.  v.  120.  Of  the 
parts  of,  iv.  398.  To  (Jod  in  Christ,  of  the  equity 
of,  iii.  33).  'Jo  God  in  Christ,  of  the  necessity 
of,  iii  333  Must  b- universal,  iv.  228.  Should 
be  without  reserve,  iii  333.  To  the  directions  of 
!-crii)ture  should  lollow  the  reading  of  it,  iv  313. 
Considerition  ;i'.d  choice  are  a  stable  and  per- 
manent foundation  of,  iv.  24.  Of  opposition  to 
our,  iv  404.  Of  former  believers  .~hould  excite 
us  to  duty,  vii.  '223.  The  doc  rine  of  the  resur- 
rection hath  a  peculiar  influence  into  our,  v  42. 
Of  saints  on  i  arth  is  witn  ssed  by  angels,  iii.  25'2. 
A  dislike  to  universal,  is  a  great  cause  of  back- 
sliding, iv.  115. 

Objections  of  the  Jews  against  Christianity,  1.  423, 


INDICES. 


509 


Aftainst  believing,  whence  they  may  arise,  iv. 

isy. 

Oblation  of  Christ,  the  true  nature  of  the,  ii.  15S, 
195.  Upiuiou  of  the  Sociiiiaus  respecting  the, 
ii.  196. 

Obligation  to  believe,  of  the,  vii.  355. 

Obliijations  of  duty,  of  the  danger  of  weakening 
the,  iv.  o76. 

Obscurity  of  the  Old  Testament  revelation,  of  the 
comparative,  vi.  16i 

Obstinacy  in  sin,  of,  iv  91. 

Occasional  calls  to  repentance,  of,  v.  31. 

(Ecuinenius,  olij  etions  of,  against  Paul  being  the 
penman  of  the  Epi-tle  to  the  llebiews,  i.  73,  74. 

Offence  tu  the  Jews,  the  cros-sofChri.stisan,  iii.  374. 

OJjering,  burnt,  uf  the,  i.  632;  of  bringing  the,  to 
God,  i.  533 ;  of  laying  hands  on  the  head  of  ilie, 
i.  535  ;  of  flayin  the,  i.  535  ;  of  sprinkling  the 
blood  of  the,  i.  536;  of  flaying  and  opening  the,  i. 
536 ;  of  atom  raent  made  by  the,  i.  636.  Meat. 
of  the,  i.  537  ;  was  projerly  eiicharistical,  i.  63S  ; 
of  the  matter  of  the,  i.  5:iS.  Drink,  of  the,  i.  53J. 
Peace,  of  the,  i.  5^0.  Hin,  of  tlie,  i.  542.  Tres- 
pass,Oi  the,  i.  646.  Consecratian,  of  the.  1.  647. 
And  suBeiing  of  Christ,  the,  are  inseparable, 
vi.  396,  vii.  4!6  Of  the  blood  of  Christ,  of  the, 
vi.  314.  Of  Christ  was  voluntary,  vi.  299.  Of 
Christ,  Socinianssay,  isliisaiipearancein  heaven 
for  his  people,  vi  ;01.     Of  I^aac,  of  tlie,  vii.  106. 

Offerings  by  fire,  under  the  law,  ^^  ere  of  six  kinds 
i.  629. 

Office,  nature  of  a  distinct,  ii.  191.  Ot  mediator, 
of  the,  vi.  54.  Power  of  Christ,  the  considera- 
tion of,  strengtb.ris  laith,  v.524.  Olteacheisin 
the  apostolic  cliui  dies,  of  the,  iv.  567. 

Offces  of  (  brist,  of  tlie.  ii.  14S,  iii.  621,  v.  485. 
Christ's,  of  priest  and  king  are  distinct,  ii.  171; 
are  not  C'  miiehendLd  the  one  in  the  other,  ii. 
179.  E.'camination  of  Ci  ellius's  account  of  the 
difference  between  Christ's  kingly  and  priestly, 
ii.  1S3.  Tlie  real  diflVreiice  between  Christ's 
kingly  and  priestly,  ii.  1S9.  Call  of  Christ  to 
Vis,  ii  Ihl.  Of  Christ,  the  safety  of  the  church 
depends  on  the,  v.  4.S5.  Of  Christ,  faith  is 
streiipiheiied  by  the  consideration  of  the  distinct, 
vi.  3S1.  Of  the  sovereignty  of  God  in  conferring, 
v.  362. 

Offspring,  a  numerous,  was  promised  to  Abraham, 
"vii.  81. 

Old  Testament,  of  different  appearances  of  the  Son 
of  God  under  the,  vii.  31u.  Of  the  use  of  the 
Scriptures  of  the,  iv.  36.  E.\aniplis  are  New 
Testament  instructions,  iv  31.  Of  Citations  from 
the,  in  the  New,  i.  11,  iii.  199,  iv.  21,  167.  Ordi- 
namesand  in-iit  itions  of  the,  referred  to  and 
unfolded  in  the  Epi.-tle  to  the  Hebrews,  i.  447. 
And  New  Testament  dispensations,  of  the  differ- 
ence between,  v.  401.  Is  illustrated  by  the  New, 
V.  322. 

Olivet,  the  mount  from  which  Christ  ascended,  iv. 
407. 

Omnipotency  of  Christ,  an  interest  in  the,  yields 
reliet  under  )  resent  frailty,  iii.  216. 

Omniscie.ncy  of  Christ,  it  is  diflicult  to  convince 
pr  lessor-  of  the,  iv.  372. 

Oneness  of  thf  church,  i.  119. 

Operations  of  will  in  the  persons  of  the  Godhead, 
of  the  ii.  87. 

Opinion,  ood,  of  others,  it  is  sometimes  a  duty  to 
declare  our,  v.  151. 

Opportunity  of  pn  aching  the  gospel,  of  an,  iv.  3S. 

OppOfitiun  to  those  who  act  as  amb.issadors  of  God 
is  opiioitioii  to  Gild,  iv  55.  To  the  go-pel,  of, 
V.  273.  To  the  dnctrine  of  Chiist's  atonement 
for  sill,  iv.  1-0.  Ill  the  heart  to  faith  in  Jesus, 
Of,  iv.  339,  V.  492.    To  the  faith  and  holiness  of 


believer.',  of,  iv.  404.  To  the  permanen-y  of  be- 
lievers in  their  priifession,  iv.  400.  To  brotherly 
1  ve,  of,  V.  ISO.  To  temptation,  of  the  duty  of, 
iv.  103 

Oracle^  of  God,  the  Scriptures  are  the,  iv.  574.  Of 
the  first  irinciples  of  the,  iv.  574. 

Ora:  law  of  the  Jews,  the  original  and  nature  of  the, 
i.  12S-131. 

Order  of  the  divine  decrees,  different  ways  of 
stating  the,  ii  30.  Of  God's  kingdom,  of  the,  iii. 
244.  Of  procedure  in  the  day  of  judgment,  of 
the,  v.  48. 

Ordinances,  some  belonged  to  every  covenant,  vi. 
ISO.  Of  the  Jewish  ehurch  referred  to  and  un- 
folded in  the  Epistle  to  the  XL  brews,  i.  447.  Of 
the  old  testament  church  are  called  "carnal  "  v. 
416,  Divine,  of  worship  sullicient  for  instruc- 
tion in  all  f'ith  and  ob.dience,  vi.  236  The 
mindof  the  .Spirit  should  be  diligently  studied  in 
all  divinely  appointed,  vi.  236  Of  Go.l,  a  eon- 
Ecientiou,s  n  gard  to  all,  is  necessary,  vi.  3.53.  Are 
neC'  ssary  even  to  the  most  ailvai  ced  believers, 
v.  320.  All,  are  desij^ned  to  lead  us  to  re»t  in 
Christ,  iv.  323.  The  efficacy  of,  depeuus  on  the 
will  of  God,  V.  433. 

Origen,  an  observation  of,  respecting  theeloquence 
of  t-'cripture,  i  5.3.  An  ohst  rvation  of,  respect- 
ing the  writings  of  Paul,  i.  51.  An  ob.-eivation 
of,  on  the  energy  and  effie.icy  of  the  Scriptures, 
i.  55.  Hesitation  of,  concerning  the  penman  of 
the  Epistle  to  the  Hebrews,  i  67  An  observation 
of,  respecting  ilie  incarnation  of  Christ,  ii.  24. 

Origin  of  all  errors  and  heresies,  of  the,  iii. 
188. 

Outward  means  of  grace  are  generally  made  ef- 
fectual to  some,  IV.  84.  SI eans  of  grace,  though 
not  made  effectual  for  converting  the  soul,  pro 
mote  other  important  ends,  iv.  83. 

Pagan  Roman  empire,  the,  enemies  to  Christ  and 
his  gospel,  vi.  584. 

Pandira,  Joseph  the  husband  of  Mary  is  so  called 
in  the  Talmud,  i.  372. 

Parental  bles>ing,  of,  v.  317,  372. 

Parents,  children  are  involved  in  the  consequences 
of  the  conduct  of  their,  v.'  o.)2  Cliilihen  are 
taken  inio  the  same  covenant  with  their,  vi.  354. 
Should  be  careful  to  instruct  their  children  in 
the  principles  of  reli.ion,  vii.  146.  Of  the  in- 
fluence of  their  exam]de  on  the.r  children,  iv. 
48.  Of  thepniyers  of,  for  their  childrin,  v.  373. 
Children  should  submit  to  their,  vii  268. 

Partakers  of  divine  holiness,  believers  are,  vii. 
270. 

Partaking  of  Christ,  of,  iv.  142. 

Pa'isover,  of  the,  i.  458  Of  the  sacramental  nature 
of  the,  vii.  165.  Was  typical  of  Christ,  i.  189, 
vii.  166. 

Path,  why  the  course  of  conduct  is  so  called,  vii. 
281. 

Patience  of  God  to  unbelievers,  of  the,  iv.  28;  has 
its  limits,  iv.  85;  wlien  it  will  end  with  resi  ect 
to  them,  unbelievers  know  not,  iv.  63;  when 
it  is  at  an  end  with  respect  to  an  unbeliever,  his 
state  is  ho]ieless,  iv.  05.  0/  Christ,  of  the,  iv. 
512,  vii  241  ;  under  the  provocations  of  his 
people,  iv.  463  The  thou  lit  of,  should  iiivi.LO- 
rate  us  under  our  trials,  vii.  247  Of  the  duty  of, 
vii.  235.  And  long-suffer  ng  distinguished,  v. 
210.  The  nature  and  nece.-sitv  of,  vi.  678.  Direc- 
tions for  the  exercise  of,  vi.  579 

Patriarch,  Abraham  is  culled  the,  v.  347. 

Patriarchal  bless  nvs.  of,  vii.  123.     See  Ble-isings. 

Patriarchs,  observation  of  the  .-abbath  by  the,  be- 
fore the  giving  of  the  law,  ii.  3u2.  The,  lived  in 
the  desire  of  heaven,  vii.  9a. 


510 


INDICES. 


PaUern  seen  by  Moses  in  the  mount,  of  the,  ri.  44. 

PutlcrM  a.rc  of  Lwo  kinds,  vi.  370. 

/^a«i,  of  his  impribOiimeal  in  Judea,  vi.  56S.  Is 
tlie  author  of  the  Epistle  to  the  Hebrews,  iii. 
2S0.  (Sue  Hebrews.)  ia  what  sense  "rude  in 
speecli,''  i.  'o.  Eloquence  and  skill  of,  i.  76. 
"Why  he  does  not  j'rtlix  Ids  name  to  tlie  Epistle 
to  the  IKhreWs,  i.  80.  Wliy  hepiefixes  hisname 
to  his  otlitT  ejjislles,  i  81.  Of  the  wisdom  as- 
cribed by  Peter  to,  iu  his  writing  of  the  Epistle 
to  the  llilirews,  iii.  617.  Of  the  style  of  the 
writings  of,  i.  73-78.  The  time  of  the  coming 
of,  to  Kome,  i.  97.  Is  an  example  of  prudence  to 
ministers,  i.  11.  Of  his  intention  of  visiting  tlie 
lleb.ews,  vii.  471.  An  observation  of  Origan 
respecting  tlie  writings  of,  i.  54. 

P(iac(i  with  liod  and  in  the  world,  i.  431.  Of  the 
promise  of,  in  days  of  .Messiah,  i.  4.36.  Objection 
of  Jews  that  tliis  is  not  fulfilled,  i  437.  Outward, 
how  inteniled,  i.  437.  Of  God  as  the  God  of,  vii. 
472.  Cliiist  was  raised  by  the  Father  as  the  God 
of,  vii  47.1.  With  God,  of,  iv.  217,  263,  v.  403. 
AV  ith  God,  of  tlie  experience  of  the  power  of 
Scrijiture  to  give,  iv.  6y6.  With  (iod,  sense  of, 
in  believers,  depmds  on  their  spiritual  diligence, 
iv.  1.j8.  lietween  Jews  and  Gutiles,  of,  v.  406. 
With  all  men,  of,  vii.  2S6.  The  gospel  disposes 
to,  vii.  2'S6.     0£erlngs,  of,  i.  540. 

Penal  nature  of  the  sufferings  of  Christ,  of  the,  iii. 
402. 

Penalties,  ecclesiastical,  the  three  degrees  of  them 
explained  and  examined,  i.  606.  Annexed  to 
the  neglect  o.'  the  gospel,  of,  iii.  282.  Of  civil, 
three  sorts,  i.  510. 

Penitenli  do  fully  purpose  to  relinquish  all  sin,  v. 
24. 

Penman  of  any  part  of  Scripture,  knowledge  of 
the,  not  necessary,  i.  66. 

People  of  God,  the  Hebrews  so  called,  vii.  148.  Of 
God,  the  privileges  of  the  gospel  belong  only  to 
believeis,  as  the,  iv.  329.  Of  God,  believers  as 
such  must  be  diligent  in  their  work,  iv.  '.X,0. 

Perfect,  in  what  sense  Christ,  as  the  captain  of 
salvation,  was  made,  iii.  383.  In  what  sense  be- 
lievers are  said  to  be,  iv.  597. 

Perjection  of  the  works  of  God,  of  the,  iv.  281.  Of 
the  sacrifice  of  Christ,  of  the,  vi.  392  In  what 
sense  ascribed  to  the  new  testament  chui-chstate, 
vi.  493.  The  gospel-state  of,  what  constitutes, 
V.  401.  Paul  prays  that  the  Hebrews  may  enjoy, 
vii.  478.  In  holiness  should  be  aimed  at,  vii. 
231.    In  respect  of  knowledge  inculcated,  v.  9. 

Perfections  of  God,  as  displayed  in  the  work  of  re- 
demption, oui;ht  to  be  contemplated,  iii.  115. 
iShould  excite  us  to  duty,  iv.  365. 

Perpetuity  of  the  juiesthoud  of  Christ,  v.  520.  Of 
the  kingdom  of  Christ,  iii.  232. 

Persecution,  of,  iv.  435,  vii.  197,  393.  Of  causes  of, 
vii.  38.  Eoundationof,  laid  in  reproach,  vii.  164. 
Of  the  Jews  by  Antiuchus,  vii.  196  First,  of 
Christians  chiifly  promoted  by  the  Sadducees, 
V.  39.  Of  the  believing  Hebrews,  vi.  558,  500, 
661. 

Persecutif.ns  render  the  grace  of  long-sufferint?  pe- 
culiarly necessary,  v,  213.  Of  consolation  under, 
from  the  thought  of  the  love  of  God  in  Christ, 
iii.  316.  Form  a  season  of  temptation  to  unbe- 
lief, ill.  207.  Of  the  duty  of  sympathizing  with 
those  who  suffer,  vi.  669. 

Persecutors  are  blinded  by   their  hatred  of  the 
/     people  of  God,  vii.  173. 
V.    Perseverance   in  grace    depends  on    union  with 
Christ,  iv  150.     In  grace  is  an  evidence  of  union 
with  Christ,  iv.  156, 

l>rsian  empire,  ol  liie  duration  of,  i.  3.36. 

Ptrwu  ill  Christ,  of  the,  iii.  519,  iv.  116,  258,  vi. 


29.5.  Of  Christ,  the  doctrine  of,  is  an  offence 
unto  many,  iv  117.  Christ  is  God  and  man  ia 
one,  iii.  401.  Of  Christ,  opinion  of  Quakers  re- 
specting the,  i  V.  118.  Of  Christ,  opinion  of  t-oci- 
nians  re-pecting  the,  iv.  119.  Of  Christ,  necessity 
of  laitli  in  the,  v.  497. 

Personal  interest  iu  Christ  as  our  high  priest,  of 
a,  vi.  8. 

Personality  of  the  Holy  Ghost,  of  the,  vi.  235. 

Persons  iu  the  Gudhead,  fiist  revelation  of  a  plu- 
rality of,  ii.  44.  Of  typical,  v.  340.  Men's,  must 
be  justified  before  their  services  can  be  ac- 
Cejited,  vii.  26. 

Persuasion,  difference  between  saving  faith  and  a 
temporary,  iv.  248. 

Pharaoh's  daughter,  adoption  of  .Moses  by,  vii.  144. 
Kefusdl  of  Moses  to  be  called  the  sou  of,  vii. 
146. 

fhilo  calls  the  second  subsistence  in  the  Deity  the 
Word  of  God,  iv.  355.  Speaks  of  the  Word  of 
God  as  a  person,  iii.  95. 

Phylacteries  of  the  Jews,  of  the,  i.  463. 

Piljrima'je,  Abrahaiu's  lite  was  a,  vii.  63. 

Plan  of  talvation,  of  the  gradual  revelation  of  the, 
vi.  48. 

Planetary  denominations  of  the  days  of  the  week, 
whence,  ii.  310. 

Pleasures  of  sin,  Moses  rejected  the,  vii.  151. 

Plurality  of  persons  in  the  Godhead,  of  the  first 
revelation  of  the,  ii.  44. 

Political  things,  of  the  dominion  of  Christ  over, 
iii.  68. 

Poor,  of  liberality  to  the,  v.  118.  It  is  the  will  of 
God  that  many  of  his  saints  should  be,  v.  188. 
Saints,  of  the  duty  of  holding  comuiUnion  with, 
V.  178.  Of  tlie  relief  of  the,  vii.  459.  Man's  siu- 
offering,  of  the,  vi.  868. 

Po])e,  of  the  usurpation  of  the,  iii.  668. 

Popery,  causes  which  lead  many  to  embrace,  iv. 
693. 

Popish  priesthood,  of  the,  v.  -518  System  is  favour- 
able to  ignorance  of  divine  thing?,  v  1'2.  Repre- 
sentations of  the  sufferings  of  Christ,  of,  iv.  518. 
Worship,  outward  glory  is  the  great  object  in,  vi. 
22.  Worship  of  saints  and  angels,  iii.  550,  vii. 
421.  Mark  of  a  true  chnrch  derived  from  num- 
bers, of  the,  iv.  175.  Doctrine  of  the  merit  of 
good  works,  of  the,  v.  160,  vii.  461.  Mediators  of 
interces-ion,  of  the,  v.  631.  Doctrine  of  the  sa- 
crifice of  the  mass,  v.  671.    See  Mass. 

Power  oi  God  is  shown  in  the  works  of  creation, 
iii.  347.  Of  God  is  shown  in  the  dispensation  of 
the  gospel,  v.  379.  Of  Christ  as  king,  of  the,  v. 
636.  Displayed  in  building  the  church,  of  the, 
iii.  565.  Of  the  word  of  Christ,  of  the,  iv.  367. 
Of  angels,  of  the,  iii.  176.  Of  Satan  over  men  is 
founded  on  sin,  iii.  449.  Of  Satan,  unbelievers 
are  under  the,  iii.  449. 

Practical  unbelief,  of,  iv.  112. 

Practice,  the  end  of  instruction  and  learning,  ii. 
437. 

Praise  and  thank.sgiving,  of,  vii.  464.  Is  the  fruit 
of  the  lips,  vii.  456. 

Prayer,  the  offering  of  incense  was  a  type  of,  vi. 
-03.  Fit  the  illuminating  influences  of  the  Spi- 
rit, of,  iv.  311.  To  Christ  for  relief  under  our 
temptations,  of  the  duty  of,  iii  486.  The  com- 
passion of  Chi  ist  is  an  encouragi  ment  to,  iv.  426. 
F'or  the  spirit  of  wisdom  needful  to  give  us  ao- 
quaintam  e  with  the  great  salvation,  iii.  316. 
For  the  fulfilment  of  promises,  of  the  duty  of,  iv, 
298.  Communion  ol  saints  greatly  consists  iB 
mutual,  vii.  '169. 

Prayers  of  Chri.-^t  under  his  suffering.s,  of  the,  iv. 
601,  518.  Of  the  Hebrews  were  requested  by 
Paul,  vii.  409.    Of  pai-ents  for  tteir  children,  o( 


INDICES. 


611 


the,  V.  S73.  Of  the  ppople  of  God,  the  loss  of,  i3 
a  great  judgment,  v.  142. 

Preachf.is.  observations  respecting,  iv.  167,  168. 
Of  the  infirmities  of,  in  dispensing  the  word  of 
God,  iv.  558. 

Preaching  of  the  gospel,  the,  is  an  effect  of  the 
love  of  Uod  to  men,  ir.  245.  Of  the  gospel  to 
men  is  a  trial  for  eternity,  v.  129.  Of  the  gospel, 
of  reverence  for  tlie,  iv  557. 

Preeminence  of  Clirist,  of  the,  iv.  496;  as  a  pro- 
phet, iil.  27.     Is  the  gift  of  God.  iii.  129. 

Pre-existence  of  Clirist,  of  the,  iii.  461. 

Prejudices  ag:iinst  the  gospel,  of,  iv.  109.  Jewish, 
of  the  stren.  th  of,  vi.  245.  Of  the  difficulty  of 
subverting,  v.  o66 

Preparation  for  hearing  the  Word  of  God,  of,  iv. 
5.54. 

Preparatory  duties  for  the  due  observation  of  the 
Sabbath,  their  neces.-^ity  and  nature,  ii.  453.  Par 
ticular  account  of  these,  ii.  4-34. 

Presence  of  God,  Clirist  appears  for  his  people  in 
the,  vi.  SS2.  Of  God  is  enjoyed  only  through 
Christ,  vi.  23.  Of  God  with  the  Israelites,  tlce 
ark  was  a  pledjfe  of  the,  vi.  215.  Of  God,  of  re;il- 
izing  the,  vii.  163.  Of  Christ,  tlie  thought  of 
the,  a  preservative  against  backsliding,  iv.  3S5. 

Presumptuous  sin,  of,  vi.  5.J9. 

Priest,  the  import  of  the  woi  d,  ii.  8.  The  olSce  of, 
has  a  necessary  relatiun  to  sacrifice,  ii.  16,  146 
Not  necessary  in  the  state  of  innocence,  ii.  16, 
iv.  411.  The  e  itrance  of  sin  made  necessary  the 
oflBce  of,  iv.  448.  No  particular  office  of,  insti- 
tuted from  tlie  beginning,  ii,  239.  Melchisedec 
the  first,  a  s-icrificer,  ii.  11.  Melchisedec  was 
the  first  instituted,  v.  308.  Of"  the  office  of, 
among  t'lie  heathen  nations,  ii.  9.  Of  the  office 
of  the  high,  i.  521,  ii  13,  iv  395.  Call  of  Aaron 
to  be  the  high,  i.  521.  Consecration  of  Aaron  to 
be  the  high,  i  521.  Of  the  garments  of  the  high, 
i.  523.  Ot  tlie  honour  of  the  high,  iv.  477.  The 
high,  was  the  surety  of  the  Sinai  covenant,  v. 
496.  How  often  the  high,  entered  into  the  huly 
of  holies  on  the  great  day  ol  atonement,  vi.  230. 
The  high,  needed  to  offer  for  his  own  sins,  iv. 
469,  V.  562.  The  high,  acted  as  a  judL;e,  i.  624 
Christ  was  really  a,  ii.  145.  When  Christ  be- 
gan to  act  as,  ii.  153.  The  properties  of  Christ 
as,  should  he  contemjilated,  v.  559.  Acts  of 
Christ  as,  wei-e  twoiold,  ii.  194.  Christ  as,  acts 
for  men  towards  God,  ii.  145,  22S.  Actings  of 
Christ  as,  for  men  towards  God,  ii.  151,  216. 
Of  the  greatness  of  Christ  as,  iii.  471,  iv.  406. 
Of  the  compassion  of  Christ  as,  iv.  403.  Of 
the  perpetual  duration  of  Christ's  office  as,  v. 
520.  Christ  as,  made  atonement  on  earth,  ii. 
202.  The  office  of  Christ  as,  was  not  intei  rupted 
by  death,  v.  453,  517.  Christ  as,  entered  hea- 
ven after  making  atonement  on  eirth,  ii.  204. 
Christ  as,  could  enter  heaven  only  with  his  own 
blood,  vi.  284  Believers  come  to  God  only 
through  Christ  as,  vii.  453.  Papists,  Socinians, 
and  Quakers,  oppose  the  Scripture  doctrine  re- 
specting Christ  as,  ii  6.  Opinions  of  t^ocinians 
respecting  Christ  as,  ii.  167.  Socinians  say  that 
it  is  only  in  a  metaphorical  sense  that  Chri.^t  is 
called  a,  ii.  141.  Christ's  office  of,  is  by  Socinians 
confounded  with  his  kingly  office,  ii.  140,  171. 
Vanity  of  Crellius  in  assigning  differences  be- 
tween Christ's  office  of  king  and  of,  ii  I80.  Real 
difference  between  Christ's  office  of  king  and  of, 
ii.  189.  Socinians  I  old  that  it  was  after  his  as- 
cension that  Chri.st  began  to  act  as,  ii.  140. 
Socinians  deny  that  on  earth  Christ  acted  as  a, 
ii.  199.  Examination  of  arguments  of  Soeinians 
against  the  doctrine  of  Christ's  office  of,  vi.  272. 
Examination  of  reasonings  against  the  doctrine 
VOL.    XVI.— o3 


respecting  Christ  as,  by  Smalcius,  ii.  207  ;  by 
Woolzogenius,  ii.  211.  Socinian  notions  dimi- 
nish the  glory  of  Christ  as,  ii.  192.  So -inans 
hiiM  that  Chri.~t  offered  for  himself  as,  v.  566. 

Priesthood,  the  Levitical,  of  the  change  (jt,  v.  432. 
Of  Christ  had  its  origin  in  the  eternal  counsels  of 
God.  ii.  15,  95.  Of  Christ  is  fouinjed  on  the  love 
and  wi-doiu  of  God,  ii.  71,  v.  341.  Of  Christ  was 
revealed  in  the  Old  Testament  t^criptures,  ii.  8, 
178.  And  sacrifice  of  Christ,  prefigurations  of 
the,  ii.  2.36.  Of  Chri-t,  there  wer.?  typical  repre- 
sentations of  the,  ii.  7,  96,  20.5.  Of  Christ,  why 
mo-t  fully  reveah.'d  in  E)  istle  to  the  Hebrews, 
ii.  3,  174,  208.  The  opinion  of  Socinians  about 
the.  distinctly  stated,  ii.  167.  Of  Christ,  of  the 
necessity  of  the,  ii.  98.  Of  the  call  of  Christ  to 
the,  ii.  152.  Christ  was  invested  with  the,  by  the 
oaih  of  God,  v.  489,  576.  (  f  Christ's  inaugura- 
tion and  actual  susception  of  the,  ii.  153.  Of  the 
popish,  V.  518. 

Priests,  origin  of  the  office  of,  among  heathen  na- 
tions, ii.  245.  How  far  annexed  to  the  kingly 
office,  ii.  247.  Some  among  the  heathen  claimed 
the  office  of,  from  a  pretended  insjiiratinn,  ii. 
248.  Uf  the  Kgyptian,  ii.  10,  249,  Of  the 
Aaronic,  iv.  442.  The  high,  were  removed  from 
their  office  by  death,  v.  515  Of  the  succession  of 
high,  i.  525.  Of  the  total  number  of  high,  1.  520 
v.  515.  The,  were  divided  by  David  into  c  'urses, 
vi.  224.  Of  the  daily  and  weekly  services  of  f  e, 
vi.  227.  The  office  of  the  Levitical,  censed  de  jure 
when  Christ  ascended,  vi.  34 

Primoijeniture,  of  the  rights  of,  ii.  241,  vii.  298. 
Opinions  of  the  rabbins  respecting  the  rights  of, 
ii   244. 

Principles,  of  first,  v.  369.  Of  truth,  instruction 
in  the,  necessary  to  adult  baptism,  v.  58.  First, 
of  t^cripture,  of  the  use  of,  iv.  570  Fir,^t,  are  the 
fnundations  of  truth,  v.  15.  First,  of  tlie  neces- 
sity of  studying,  iv.  578.  First,  must  be  often 
inculcated,  v.  7.  Good,  are  cast  out  of  the  he;;rt 
by  unbelief,  iv.  125.  On  which  the  apostle  deals 
with  the  Jews  in  the  Epistle  to  the  Hebrews,  i. 
13  Leading  to  a  right  und'  rstanding  of  the 
promi.^es  concerning  the  M-ssiali,  i.  425.  On 
which  Dr  Owen  proceeds  in  his  inquiries  respect- 
ing the  Sabbath,  ii.  273.  To  he  acljtd  upon  in  ob- 
servance of  the  Sabbath,  ii  447. 

Private  duties  of  the  Sabbath-day,  importance  of 
the,  ii.  460. 

Privilege  of  hearing  the  gospel  is  great,  iv.  235. 
No,  exempts  from  any  duty,  v.  349. 

Privileges,  ot  the  design  of,  v.  349.  Of  believers 
as  ihe  house  of  Christ,  iii  569.  In  every  state 
of  the  church  believers  have  enjoyed  great,  vi. 
98  Evangelical,  partici]'ated  in  by  those  who 
end  in  apoitasy,  v.  72  Of  the  Jews  in  having 
tlie  Aaronic  priesthood,  iv.  449.  Believers  under 
the  new  testament  have  lost  no,  iv.  328,  417. 
Of  believers  from  the  priesthood  of  Christ,  iv. 
449.  Of  the  gospel  belong  peculiarly  to  believers, 
iv.  329.  Great  outward,  are  not  always  accom- 
panied with  converting  grace,  iv.  81.  Will  not 
exempt  from  punishment  men  who  go  on  in  a 
coirrse  of  sin,  iv.  85.  An  account  must  be  given 
of  the  use  we  make  of,  iv.  676. 

Profaneness  of  Esau,  vii  295,  300.  Of  the  miser- 
able consequences  of,  vii.  304. 

Projessinn,  of  the  Christian,  iv.  397.  Must  accom- 
pany faith,  vii.  180.  Of  the  two  parts  of,  iv.  228. 
Of  opposition  to  the  Christian,  iv.  iO'X  Of  en- 
couragements to  constancy  in  our,  iv.  403.  Of 
the  danger  of  wavei  ing  in  our,  vi.  516.  Of  false 
rules  of  conduct  in  our,  iv.  379. 

Projl'gac;/  of  some  wlio  are  tilled  Christians,  of 

the,  V.  isa 


S12 


INDICES. 


Vromlae.  the,  of  the  covenant  of  works  wa*!  remu- 
nerative, vi.  69.  The,  of  the  covenant  of  works 
was  rt-vived  at  Sinai,  vi  77.  Th''.  revealint; 
redemption  is  absolute,  v.  5U5.  Of  the  first,  to 
Adam,  i.  170.  Of  Messiah  the  foundation  of 
the  church,  hut  as  including  the  covenant,  i. 
120.  In  the  first,  divine  fiiithfulness  was  first 
engiigeU  t"  men,  v.  .35.  The  first,  explained  in 
the  subseque  it,  i.  186  The  first,  ttie  fultilm-nt 
of,  is  a  i;reat  support  to  faith,  v.  36.  Of  Messiah 
was  the  life  of  the  old  testament  church,  v.  230. 
Of  Messi  ih  whs  peculiarly  given  to  Abraham,  v. 
3G6.  Of  a  deliverer  the  foundation  of  all  reli- 
gion in  the  norld,  i.  176.  The  first,  renewed  to 
Abraham,  i.  177.  All  nations,  the  world,  the 
Gentiles,  in  the,  i.  432.  Of  Ca  laan,  why  given 
to  Abraham,  iv  233.  The,  of  the  i;ospel  is  inde- 
finitely made  to  all,  though  the  benefit  of  it  is 
intended  only  for  some,  why,  v.  269.  The  eter- 
nal inheritance  conveyed  and  received  by,  vi. 
325. 

Promises  of  God,  of  the,  iv.  294.  Of  God,  of  the 
useofthe,  iv  299.  Every  covenant  between  God 
and  men  is  founded  on,  vi.  6.5.  Of  God,  of  the 
love  which  is  displayed  in  the,  iv.  221  Ofi'Od 
display  his  greatness  and  goodness,  vi.  65.  Of  <iod, 
to  what  they  refer,  iv.  221.  Of  God,  of  thest.ibi- 
lity  of,  i  V.  223.  Of  God,  unexpectedly  made,  glorify 
his  grace,  vi.  108.  Of  temporal  things  by  ^^es- 
siah,  access  ry  an  1  occasional,  i.  427.  Of  spiritual 
blessings  by  Messiah,  of,  i.  429.  Of  jieace  b'  Mes- 
siah, of,  i.  436.  Of  the  diflusion  of  knowledge  by 
Messiah,  i.  439.  Concerning  the  restoration  and 
glorious  estate  of  Israel,  i.  443.  0'  Messiah  made 
to  Gentiles,  i.  180.  Suited  unto  the  duration  of 
Messiah's  kingdom,  i  432.  Particular,  may  not 
be  understood,  or  understood  amiss,  without  pre- 
judice to  the  faith,  i.  435.  Fulfilled  to  the  spi- 
ritual Israel,  and  to  the  Jews  in  the  appointed 
season,  i.  444  Made  to  Christ  ms  incarnate,  of 
assistance,  acceptance,  and  glory,  ii.  93.  It  is 
matter  of  great  and  tremendous  consequence  to 
have  the,  left  and  proposed  to  us,  iv.  220.  Be- 
lievers are  heirs  of  the,  v.  265.  Of  God,  of  the 
operation  of  faith  respecting,  vii.  8  'ihe  full 
accomplishment  of,  may  be  delayed,  iv.  299.  Of 
difficulties,  delays,  and  disappointment,  in  the 
fulfilment  of,  v.  475,  476.  M  hen  the  fulfilment 
of,  is  delayed,  we  must  not  faint,  iv  301.  Of  the 
fulfilment  of,  iv.  294.  Of  mistakes  in  the  appli- 
cation 'f,  V.  234.  Of  encouragement  from  the 
faithfulness  of  God  in  his,  vi.  618.  Of  advan- 
tages derived  from  the,  though  the  fulfilment  be 
long  delayed,  i  v.  296.  Of  God  shall  all  be  accom- 
plished, V.  211.  All  former,  of  grace  are  col- 
lected in  the  new  covenant,  vi.  112.  Made  to 
others,  how  they  may  be  used  by  us,  vii.  415. 
And  threateniugs,  of  the  connection  between, 
iv.  268. 

Properties  of  the  divine  nature,  the  Socinians  deny 
that  justice  and  mercy  are,  ii.  119.  Of  God  are 
through  Christ  a  source  of  consolation  lo  be- 
lievers, iii.  211.  And  affections  of  Christ's  hu- 
man nature,  iii  467. 

Prophecies  of  the  Old  Testament  respecting  the 
kingdom  of  Christ,  iii.  47.  The  accomplishment 
of,  may  pass  unnoticed  at  the  time,  iv.  295. 
Great  moderation  is  requisite  in  the  application 
of,  iv.  296  Of  the  danger  of  rashness  in  the 
ap^^lication  of,  iv.  298. 

Prophecy,  the  Jews  hold  that  there  .nre  eleven  de- 
grees of,  iii.  21.  Opinion  of  Maimonides  resjiect- 
ing,  iii.  20. 

Projihet,  of  the  pre-eminence  of  Christ  as  a,  iii. 
2s,  31. 

Prophetic  and  descriptive  names,  of,  v.  329. 


Prophets,  of  the  superiority  of  Moses  to  the  other, 
iii.  27;  Jewish  accounts  of  this,  iii.  25.  In  things 
wherein  they  are  not  actually  inspired,  subject 
to  mistal<es,  i.  66.  Were  raised  up  to  correct 
abuses  of  ordinances  of  worship  among  the  Jews, 
vi  185.  Andapostles  were  the  servants  of  Christ, 
iii.  566. 
Propitiation,  of,  iii.  474.     &e&  Atonement,  Christ, 

Sacrifice. 
Prosperity  is  a  season  of  temptation  to  unbelief, 
iii.  267. 

Providence,  the  efficacy  of  divine,  why  called  the 
word  of  God,  iii.  104.  Great  works  of,  are  great 
means  of  instruction,  iv.  76.  Works  of,  should 
be  observed,  iv.  77.  Meaning  of  the  works  of, 
should  be  inquired  into,  iv.  77.  Design  of  the 
dealings  of  God  in,  is  to  lead  men  to  faith  and 
repentance,  iv.  80.  Of  awakening  warnings  of, 
iv.  40.  How  to  derive  improvement  from  great 
w  rks  of,  iv.  77.  Scripture  gives  counsel  to  be- 
lievers in  respect  to  the  dispensations  of,  iv.  314. 
Security  in  sin  prevents  men  from  deriving  im- 
provement from  the  works  of,  iv   78. 

Provocation,  import  of  the  word,  iv  8.  Of  God, 
of  the,  iv  53  There  is  peculiar,  in  public  sins, 
iv.  179.  Patience  of  Christ  under,  iv.  463.  From 
others,  we  ought  to  watch  against,  v.  ISO. 

Prudence  necessary  in  our  Christian  profession, 
iv  398.  Holy,  to  be  used  by  ministers,  iii.  494. 
Paul  an  example  of,  to  ministers,  i.  11. 

Psalm  llOth,  prophecy  of  Me.ssiah,— confession  of 
the  Jews,  i.  200.  95th,  opinion  of  the  Jews  re- 
spiecting  the,  iv.  5. 

I'ulilic  sins  are  peculiarly  provoking  to  God,  iT. 
179.     Duties  of  the  Saiibath-day,  ii.  457. 

Punishment,  of  sin  and,  original  and  entrance  of 
them,  i.  144.  Certainly  fo.lows  sin,  iv.  75.  Of  sin 
is  assigned  to  the  justice  of  God,  iii  406.  Of  sin, 
eternal  death  is  the,  ii.  i28.  Of  angels,  instance 
of  the  sin  and,  i.  156.  Of  great  offenders  con- 
sidered as  exemplary,  iv.  181.  Exemplary,  rea- 
sons of,  iv.  183.  Of  the  wicked  stren.thens  the 
hands  of  the  servants  of  God,  iv.  184.  Persons 
intrusted  with  the  power  of,  i.  604.  And  re- 
ward cannot  be  fully  dispensed  in  this  life,  v. 
52.  Certainty  of  future,  vi.  536.  "By  the  hand 
of  heaven."  what,  i.  502  In  the  final,  there 
will  be  no  mi.xtureof  mercy,  iii  2'..'U.  Of  the  fear 
of,  vi.  634.  Of  apostates,  vi.  547.  Sacrifices 
■vrere  not  intended  to  fret  men  merely  from  tem- 
poral, v.  399. 

Punishments,  providential,  partial,  total,  i.  503. 
Capital,  the  several  sorts  of,  among  the  Jews,  i. 
611. 

Purgatory,  the  doctrine  of,  is  delusive,  v.  129. 

Purification,  of  ceremonial,  vi.  288.  Without 
blood,  vi.  365. 

Purifications,  there  was  a  great  variety  of  legal, 
why,  vi.  3G6. 

Purity  of  Christ,  of  the,  vi.  308. 

Purpose  of  salvation  is  immutable,  as  being  infi- 
nitely wise,  V.  264.  Of  God  to  bring  many  sons 
to  glory,  of  the,  iii.  378. 

Qualcers,  o\<\r\\on  of  the,  resppcting  tho  person  of 
Christ,  i  v.  118.  Deny  that  «  Aiyo:  tou  Siou  is  ever 
used  inScrii  ture  todenote  tne  '  untten  Word," 
iv.  349.  What  description  of  persons  generally 
they  were  who  embraced  th'^  notions  of  the,  v. 
11.  Causes  which  lead  men  to  embrace  the  no- 
tions of  the,  iv.  693. 

Pabhi  Akiba,  story  of,  i.  237.    Ilil'el,  opinion  of, 

denyin_'  any  Messiah  to  come,  i  239. 
Pace,  the  Christian  life  is  a,  vii.  233,  234. 
Rahab,  of  the  original  condition  of,  vii.  177.    Of 


INDICES. 


513 


the  conversion  of,  vii.  178.  Of  the  faith  of,  vii 
181.  Of  the  reception  of  the  spies  by,  vii. 
181. 

Rain,  of  the  early  and  latter,  v.  97.  God  is  sove- 
reign in  bestowing,  v.  100".  Word  of  God  is  com- 
pared to,  V.  98. 

Ransom  paid  hy  Christ,  the  nature  of  the,  vi.  282. 

Readiness  of  Christ  to  succour  liis  people  when 
they  are  tempted,  of  the,  iii.  480. 

Reading  tlie  ijcripture,  we  ouuht  to  consider  God 
speaking  in  the,  iv  305.    See  Word. 

Re-admission  into  the  first  churches  of  those  who 
had  rela(.  ed  into  gross  sin,  of  tlie,  v.  20,  68. 

Realizing  the  presence  of  God,  of,  vii.  163. 

Ruison,  man  aseiiduwed  with,  is  bound  to  worship 
God,  ii.  336.  In  man  is  weakened  by  the  fall, 
ii.  341,  347,  387.  Of  the  dictates  of,  ii.  274.  The 
law  of  natur-  not  comprised  in  the  dictates  of, 
il.  339.  Uncertainty  and  disagreement  about 
the  dictates  of,  too  common,  ii.  340.  Things  may 
belong  to  the  law  of  nature  not  discoverable  by, 
ii.  342.  No  obliging  authority  in  the  dictates  of, 
formally  considereil,  ii.  340.  Of  the  insufficiency 
of,  in  matters  of  religion,  iii.  296.  Of  the  use  of, 
in  mattei's  of  faith,  ii.  274,  iv.  267.  Why  Christ 
is  to  be  worshipped,  iii.  549,  552.  The  formal,  of 
obedience  is  tlie  authority  of  God,  iv.  22.  \\  hy 
many  receive  so  little  instruction  from  Scripture, 
iv.317. 

Reasonableness  of  the  laws  of  Christ,  iii.  192.  Of 
our  sufl'ering  for  Christ,  iii.  372. 

Recapitulation  by  preachers  is  advantageouswhen 
seaso.iably  used,  vi.  6. 

Receiving  the  word  preached,  of  the,  iv.  559. 

Recompense  of  reward,  heaven  is  the,  vii.  157. 

Reconciliation  to  God,  of  the  importance  of,  iv. 
518. 

Recovery  of  sinners,  the  way  of,  is  appointed  by 
God,  V  480. 

Redemption,  of  the  nature  of,  vi.  281,  283,  333.  The 
plan  of,  is  signally  a.^cribed  to  the  Father,  iii. 
379.  The  work  of,  gives  a  peculiar  ili  play  ot 
the  glory  of  God,  iii.  36S.  Of  the  love  of  God  dis- 
played in,  iii.  115  Of  the  wisdom  of  God  dis- 
played in,  iii.  114,  303.  Glory  was  iven  to  Christ 
in  heaven  becuise  of  his  undertaking  the  work 
of,  ii.  92  Of  the  accomidishmcnt  of,  iii.  304.  Of 
the  holiness  of  God  displayed  in,  iii  115  Coun- 
sel of  liod  concerning,  of  the,  v.  504.  Of  the  will 
of  God  concernin  ,  vi.  479.  Of  the  mystery  of, 
iv.  307.  The  revelation  of,  by  an  absolute  pro- 
mise, v.  505.  'Ihe  soul  of  Christ  laboured  to  ac- 
comiili.-h,  iv  515. 

Red  Sea  and  Sinai,  occasional,  temporary  Institu- 
tions between,  i.  ^68.  Of  the  passage  of  Israel 
through  the,  vii.  170. 

Reformation,  of  the  times  of,  vi.  257. 

Refuge,  of  thj  flight  of  the  man-slayer  to  the  city 
of,  V.  276. 

Regeneration,  of  the  work  of  the  Spirit  in,  iv.  147. 
Is  effected  by  means  of  the  gospel,  iii.  297. 

Relation  between  the  faculties  of  the  soul  and  their 
proper  ol^jects,  iv.  247. 

Relics,  of  popish,  vii.  134. 

Relief  under  lemptaiions,  of,  iii.  486.  Against  sin 
to  be  expected  only  from  grace,  iv.  75. 

Religion,  of  the  insufficiency  of  reason  in  matters 
of,  iii.  296.     The  promise  of  a  deliverer  the  fuuu- 
■Jution  of  all,  i  176.     Bellarmiiie's  arguments  lor . 
the  necessity  of  a  proper  sacrifice  in  all,  ii.  3S 
*••  t*;m()orary  appearances  of,  iv.  152 

AomemOrance  of  former  sutl'erinijs,  of  the,  vi.  557. 
Of  departed  saints,  of  the,  vii.  421. 

Remissness  in  discipline,  TertuUian  censures  the 
church  of  Kome  for,  v.  69. 

Jienovation  by  the  Spirit,  of,  vi  150. 


Repentance,  in  what  sensa  ascribed  to  God,  v.  257. 
Of  the  nature  of,  v.  22.  Is  twofold,  v.  27.  Is  in- 
culcated  in  Scripture,  v.  21.  Of  the  necessity  of, 
V.  25  Follows  saving  illumination  ot  tlie  mind, 
V.  20.  And  faith  are  inseparable,  v.  32.  In 
orderof  nature  faith  must  precede,  v.  32.  Should 
be  solemn  and  deliberate,  v.  27.  Should  have 
respect  to  every  sin,  v.  28.  In  the  renewed 
soul,  grace  and  comfort  follow,  v  32.  Is  a  duty 
to  be  continued  in  the  whole  course  of  our  lives, 
V.  31.  Of  occasional  calls  to,  v.  31.  Afier  great 
sins,  of,  V.  90 

Repetition  of  legal  sacrifices,  of  the,  vi.  426. 

Representations  of  the  sullerings  of  Christ,  of  the 
popisli,  iv.  518. 

Representatives,  what  is  done  to,  as  such,  is  done 
to  all  whom  ihey  rejiresent,  vi.  348  The  Is- 
raelites were  sprinkled  with  blood  in  their,  yi. 
348 

Reproach  for  the  sake  of  Christ,  vi.  563,  vii  241.  Of 
Christ  in  the  days  of  Moses,  vii.  153.  Has  always 
attended  Christ  and  his  people,  v.  212.  vii.  155, 
448.  The  foundation  of  persecution  is  always 
laid  in,  vii.  154.     How  to  bear  up  under,  vi.  564. 

ReputMtion  must  not  be  too  much  valued,  vi.  664. 
Of  Mos"S,  of  the,  iv.  535. 

Resisting  sin.  of,  vii.  250. 

Rest  of  God,  what  is  the,  ii.  333,  iv.  15,  284.  Of  God 
is  the  foundation  of  the  Salibath-day,  ii.  333.  Of 
God  after  creation,  of  the,  ii.  333,'412,  iv.  273. 
Of  God  after  settling  the  Israelites  in  Ca- 
naan, ii.  414,  iv  274,  291.  Of  God  in  Christ, 
ii.  416,  iv.  220  Of  Gud  in  Christ,  the  nature 
and  rea.sons  of  the,  iv.  258.  Of  Christ  from  hia 
works,  ii.  409,  419.  Of  Christ  entering  into,  ii. 
419,  iv  334  Of  souls,  of  the,  vii.  89.  Of  suuls  is 
only  in  Christ,  iv.  320.  Under  Messiah,  or  of  the 
gospel,  of  the,  iv.  276.  Of  the  uosp  1,  in  what  it 
consists,  iv.  215,  217.  In  Christ,  all  ordinances 
aie  designed  to  lead  to,  iv.  322.  Diflerences 
conaerniug  a  day  of  sacred,  ii.  265.  In  heaven, 
Abraham  lived  looking  for,  vii.  72. 

ReMs  of  God,  three  are  mentioned,  iv.  274. 

Restraints  imposed  on  Satan  by  holy  angels,  iii. 
248. 

Resurrection  of  Christ,  the  day  of  rest  limited  and 
determined  by  the,  ii.  420.  Of  the  body,  of  the, 
V.  38;  the  doctrine  of  the,  is  a  fundamental  prin 
ciple  of  the  gospel,  v.  41;  the  doctrine  of,  was 
believed  by  Ai.raham,  vii.  116;  the  doctrine  of,  was 
known  and  believed  by  the  old  testament  saints, 
V.  41;  great  additional  evidence  of  tlie  doctrine 
of,  in  the  new  testament,  v.  43;  was  denied  by 
some  in  the  first  churches,  v.  40,  the  hope  of, 
animates  to  holy  obedience,  v.  43;  the  hope  of, 
yields  comfort  under  affliction,  v.  44. 

Revelation,  Jews  acquainted  with  the  Book  of,  i. 
243.  Does  not  set  aside  the  law  of  nature  when 
it  enjoins  the  same  duty,  ii.  354.  Of  divine 
truth  was  made  gradually,  iii.  17.  39,  iv.  36.  Of 
divine  truth  was  completed  by  Christ  and  his 
apostles,  iii.  40,  565.  Of  the  new  testament  was 
completed  at  once,  iii.  19.  Of  the  Old  Testament 
and  of  the  New,  ditt'erence  between  the,  vi.  71. 
(if  the  new  covenant,  v.  505.  Of  the  care  of 
God  visible  in,  iii.  38.  Of  the  live  of  Goil  visible 
in,  iii.  37.  Of  the  steadfastness  of  eveiy  part  of, 
iii.  293.  Of  God.  of  mysteriei  in  the,  iv.  549. 
Of  his  will  under  the  old  testament,  God  made 
use  of  angels  in  the,  iii.  250. 

Reverence  for  God.  of,  vii.  375.  A  fear  of,  iv.  203. 
Should  characterize  all  our  obedience,  iii.  333. 
In  using  the  titles  of  God,  v.  312.  Of  the  Word 
of  tiod,  of,  iv.  656 

Revolutions  of  nations,  as  subservient  to  the  cause 
of  Christ,  of,  V.  316. 


ol4 


INDICES. 


Stewards  and  punishme^M  cannot  be  fully  dis- 
peiiseQ  in  this  life,  v.  6'/ 

Hiches  aa.l  treasures  of  t)ie  kingdom  of  Christ,  of 
the,  iii.  61. 

Bightevusncss  of  Ood,  i>f  the,  iv.  £88,  v.  190.  (See 
Justice.)  Of  the  judgments  of  God,  V.  139.  Of 
Justifying,  iv.  589.  Through  Jesus  Christ,  of,  v. 
401  I'he  gospel  is  the  only  word  of,  iv.  588. 
The  twofold,  assigned  urif)  God  by  Socinus  ex- 
amined, ii.  114  Of  the  difierence  between  .-aints 
in  old  testament  times  nnd  tliose  in  the  new 
testament  tim  a,  in  the  enjoyment  of,  v.  402. 
To  work.  What,  vii.  1^9. 

Rights  of  [irimogenituie,  vii.  298. 

Hock,  water  brought  out  ol  the— that  rock  Christ, 
i.  470. 

Eomans,  why  the  Jews  were  so  abhorred  by  the, 
ii.  3J1.  tigns  of  the  approaching  destruction  of 
Jerusalem  iiy  the,  vi.  5-8. 

£ome,  Church  of,  resembles  the  corrupt  Jewish,  in 
its  traditions,  i.  134  Of  the  degeneracy  of  the, 
vi  7.  Usurpation  of  the  head  of  the,  iii.  5t)8.  Tlie 
system  "f  the,  is  favourable  to  ignorance,  v.  VZ. 
Of  the  ductrine  of  the,  respecting  th.  mediation 
ef  angels  and  saints,  v.  631,  vii.  453.  Of  the  doc- 
trine of  tlie,  respecting  the  merit  of  good  worKs, 
T.  160,  vii.  ^61.  Of  their  mark  of  a  true  cliurch, 
derived  from  its  numbers,  iv.  175.  Errors  of  th  , 
respecting  Lord's  supper  vi.  39.  (See  Mass.)  Of 
their  di^tinctlon  between  mortal  and  venial  sins, 
iv.  4<j4.  Of  representatiuns  of  the  sufferings  of 
Christ  in  the,  iv.  518.  Of  regard  to  relics  in  the, 
vii.  134.  Tlie  doctrine  of  purgatory  is  held  by 
the,  V.  129.  Account  of  difference  between  old 
and  new  testament  dispensations  by  the,  vi.  80. 
Jews'  story  of  the  iiuilding  of,  i.  244. 

Rodl  of  iiittern  -ss,  apostasy  is  a,  vii.  292. 

Mule,  of  judgment  at  the  last  day,  of  the,  v.  49. 
Known,  used  "by  Paul  in  reasoning  upon  God's 
rest,  iv.  26ti.  Ri^ht  of,  in  God,  whence  it  pro- 
ceeds, ii.  100. 

Rulers  of  the  Hebrew  church-state,  of  the,  vii.  463. 

Rules  for  interpriling  Scripture,  v,  200.  To  be 
observed  in  preaching  tr  uhs  difBcult  to  be  under- 
Stood,  iv.  652.     Of  profession,  of  false,  iv.  379. 

Sahbata,  all  Judaical  feasts  called, by  the  heathen, 
ii.  281. 

Sabbalh,  design  of  Dr  Owen  in  his  Exercitations 
concerning  the,  ii  267.  Principles  on  which  Dr 
Owen  prnceed-i  in  his  E.\ercitations  concerning 
the,  ii.  273.  Of  the  causes  of  the,  ii  327.  God 
the  absolute  original  cause  of  the,  ii  328.  The 
law  of,  is  not  merely  positive,  ii.  330,  380.  The 
law  of,  is  moral,  ii.  331.  The  observance  of,  is 
enjoined  in  the  moral  law,  ii  363.  Tlie,  is  pre- 
ferred in  .Scripture  before  all  positive  institu- 
tions, ii.  369.  Objections  to  con.^idering  the  law 
of,  as  moral  examined,  ii.  378,  384,  Of  the  name 
of  t  le,  ii  277.  The  Lord's-day  the  proper  name 
of  the  Christian,  ii.  285.  Why  called  the  Lord's- 
day,  ii.  285.  Name  of  among  the  Greeks  and 
Romans,  ii.  280.  Called  Sunday  by  some  of  the 
early  Christians,  ii.  283.  A  great  mean  of  pro- 
moting the  influence  of  Christianity,  ii.  263,264. 
Controversies  respecting,  ii,  267.  Controversies 
about  the,  (  vii  consequences  of,  in  Christian 
practice,  ii.  271,  4;i4.  Of  aversion  from  holy 
du.ies  of  the,  ii.  271.  Of  the  decay  of  religi^n 
through  neglect  of  the,  ii  272.  Of  the  original 
institution  of  the,  ii.  "286,  327  Opinion  of  some 
of  the  Jewish  mastersabout  the  origin  il  ot  the, 
ii.  287.  Opinions  of  Chri.-itians  respecting  the 
first  institution  of  the,  ii.  2U3.  The  observation 
of  the,  0  1  the  same  foundation  with  monogamv, 
ii.  345.     AVhether  first  iusf.ituted  in  the  wilder- 


ness of  Sinai,  ii.  287,  313,  319,  320,  893.  Was  first 
instituted  in  paradise,  ii  266,  291,  293,  300  Com- 
mand for  the,  before  the  fall,  before  and  at  the 
giviirg  of  the  law,  and  under  the  go  pel,  ii.  359, 
360.  Of  the  blessing  of  the,  by  God,  ii.  297. 
Time  diviclfd  into  weeks  from  the,  ii  304,  308. 
Ends  for  which  instituted,  ii.  335  Instituted  for 
the  worship  of  God,  ii.  332.  Instituted  to  com- 
memorate the  rest  of  God  on  the  seventh  day,  it 
333  344.  Is  one  day  in  seven,  li  35U.  Of  na- 
tural notions  respecting  the,  ii.  356.  Was  en- 
joined in  every  state  of  the  church,  ii.  358.  391. 
observation  of  the,  by  the  patriarchs  before  the 
giving  of  the  law,  ii.  302.  Was  enjoined  on 
the  Israelites  at  8inai,  ii.  313.  IIow  far  the  Gen- 
tiles are  not  censured  for  not  observing  the,  ii. 
317.  How  far  the  Gentiles  had  the  means  of 
coming  to  the  knowledge  of  the,  ii  324.  The 
Gentiles  derid  d  the  Jews  for  the  observance  of 
the,  ii.  32U  All  Jewish  feasts  were  called  sab- 
baths, ii,  281,  382,  398.  Of  the  Jewish,  ii  aS5,  iv. 
293.  Nature  of  the  Jewish,  ii.  392,  Law  of,  in 
fourth  commandment,  ii  3S6.  Law  of,  in  fourth 
commandment  explained,  ii.  395.  The  com- 
mand of  it,  ill  what  sense  a  law  moral,  and  how 
evidenced  so  to  be.  ii.  348.  Belongs  to  every  co- 
venant between  God  and  man,  ii.  345,  358,  391. 
Pas.sages  of  S'  ripture  requiring  the  Israelites  to 
observe  the,  ii.  393,  401.  W  hy  said  to  be  given 
peculiurly  to  the  Israelites,  ii,  390.  \\  hat  Mo- 
saical  in  the  law  of  the,  as  given  on  Sinai,  ii,  397. 
No  work  to  be  done  on  the  Jewi--h,  ii,  398,  400. 
No  fire  to  be  kindled  on  the  Jewish,  ii.  401. 
Change  in  the  covenant  introduceih  a  change  io 
the,  ii  391.  Dav  of,  is  changed  in  the  new  tea. 
tameiit  dispensation,  ii,  392,  409,  iv.  276.  Reason 
why  the  day  of,  is  changed  in  new  testament 
di-pensation,  iv  279.  The  observance  of  is  en- 
forced by  our  Lord,  ii,  370.  The  law  of  the,  only 
pr.  ferred  above  all  ceremonial  and  judicial  laws, 
ii  3ii9.  Whether  appointed  by  the  church,  ii.  361. 
Of  tlie  foundation  of,  in  new  testament  dispen- 
8  ition,  ii  4(J9  Arguments  for  the  obs'-rvance  of 
the  first  day  of  the  week  as  the,  ii.  410,  426. 
Whether  the  Jewish,  ought  to  be  still  observed, 
ii,  429.  Observance  of  the  Jewi  h,  tends  to 
schism,  ii.  433.  Of  rigour  in  inculcating  the 
duties  of  the,  ii.  4o8.  Of  remissness  in  incul- 
cating the  duties  of  the,  11.439.  Is  a  great  pri- 
vilege, iv.  323.  Directions  for  observing  the,  ii. 
441.  Of  thelenLthof  the,  il.  271,  442  The  frame 
of  spirit  required  under  the  gospel  in  the  observa- 
tion of  the,  ii,  444  Of  the  principal  duty  of  the, 
ii.  448.  Prinoiiiles  to  be  remtmbT'd  in  observ- 
ing the,  ii.  447,  462.  Prepaiatory  duties  for  ob- 
serving toe,  their  necessity  and  nature,  ii,  453  ; 
particiilaraccount  of  these,  ii.  464.  Public  du- 
ties of  the,  directions  for  the,  ii  457  Of  the 
private  duties  of  the,  ii.  460.  Sports  and  recrea- 
tions on,  condemned   ii.  459. 

Sabbalism,  the,  that  remains  for  the  people  of  God, 
ii   421      Import  of  the  word,  iv.  325. 

Sacerdotal  blessing,  of,  v.  319. 

Sacrament,  nature  of  a,  vi.  39.  Nature  and  use  of 
a,  iv  155. 

Sacramental  language,  of,  vi.  362.  Nature  of  the 
passover,  vii   165. 

Sacrifice,  none  in  the  state  of  innocence,  ii.  16,  38. 
Of  the  general  dtsign  of,  i.  528.  iSupposes  the 
death  of  that  which  is  sacrificed,  ii.  20  Of  be- 
fore the  giving  of  the  law,  ii  237.  Of  Abel,  of 
the,  vii.  22.  Ol  Abel,  how  different  from  that  of 
Cain,  vii  '24  Of  family,  ii  2.39,  245.  Of  heathen 
family,  ii.  240,  Of,  in  politii^l  societies,  ii.  241, 
245.  Use  of,  among  the  heathen,  i.  533.  Among 
the  heathen  proves  their  belief  of  the  justice  of 


INDICES. 


515 


God,  ii.  133.  Of  human  beings  among  the  hea- 
then, i.  634.  Of  leyal,  vi.  465.  And  piiest  nece.'s- 
earily  related,  ii.  10.  Priests  appointed  to  offer, 
ii.  147.  Under  the  law,  dillereut  kinds  of,  ex- 
plained, i.  1)2%.  Under  tlie  law,  matter  of  tlie, 
i.  53J.  Under  the  law,  offeie  !  for  diff  rent  pur 
poses,  i.  5  'I.  Things  considerable  in  tlie  priest's 
offering  of,  of  old,  i.  53a,  ii.  155.  Of  the  dally,  i 
637  Under  the  law,  uses  of,  vi.  366  Different, 
for  different  sin-,  vi.  367.  Matter  of  the  burnt- 
offering  and  sin-tjffering  nearly  the  same,  i.  544. 
Why  the  blood  of,  is  particularly  mentioned  in 
Heb.  X.  4,  vi  442.  None  a)ipointed  under  the 
law  foi  some  sins,  iv.  461),  v.  398,  vi.  531.  Of  the 
repetition  of  the  same  legal,  vi.  426,  Legal,  not 
intended  merely  to  free  from  temporal  punish- 
ment, V  399,  Legal,  could  not  e.\piate  sin,  vi. 
444,  455.  L'-gal,  burnt  without  the  camp,  why, 
vii.  443.  Legal,  was  typical  of  Christ,  ii.  2-i. 
Legal,  a  mean  of  grace  to  the  old  testament 
church,  ii.  2.;d.  Expressions  used  respecting 
legal,  are  applied  to  the  sacrifice  of  Christ,  ii. 
118.  Mecessity  of  suffering  unto,  ii.  165.  Of 
Christ,  parts  of  tlie  offering  of,  correspond  witli 
the  ditfL-rent  parts  of  the  legal  offerings,  ii.  157. 
Of  Clirist,  of  the,  iv.  414,  vi.  391.  Christ  not  4je- 
ing  of  the  family  of  Aaron,  coul  1  not  have 
offered  animal,  vi.  27.  Of  Christ,  necessity  ol 
the,  vi.  28  Of  Christ  was  voluntary,  iv.  121,  vi. 
411.  Of  Christ  is  the  only  propitiation,  v.  573. 
Of  Christ,  no  mode  of  deliverai.ce  from  sin  ex- 
cept by  the,  iii.  112.  Of  Christ  was  offered  only 
once,  VI  389,  397,  481.  Of  Chiist  «as  offend 
upon  earth,  vi.  386,  388.  Of  Christ,  of  the  per- 
fection of  the,  vi.  392,  398.  Of  Christ,  of  the 
effects  of  the,  vi  480,  &03.  Of  Clirist,  of  i  he  effect 
of,  as  stated  by  Crellius,  ii.  227.  Of  Christ,  ex- 
amination of  iSocinian  arguments  against  tlie 
proper,  vi.  272.  Of  the  mass,  of  the  popish  doc- 
trine of  the,  v.  571. 

Sacrifices  the  principal  worship  of  God,  both  in  the 
tabernacle  and  temple,  i.  527.  Why  works  of 
Christian  beneficence  are  called,  vii.  461  Three 
sorts  of,  i.  528.  Of  the  altar,  all  were  corbauim, 
1.  529. 

Saddw:ees  denied  the  resurrection  of  thebodv,  and 
existence  of  separate  spirits,  v  38.  Were  the 
chief  promoters  of  the  fir.vt  persecution  of  Chris- 
tians, V  39 

Safety  of  the  church,  of  the,  vii.  336.  Of  the 
church  depends    n  the  offices  of  Christ,  v.  485. 

Saints,  all  believers  so  called  in  New  Testament, 
V.  185.  Are  protected  by  angels,  iii.  2-31.  Of  the 
communion  of,  v.  176.  Poor,  of  liberality  to,  v. 
185.  Departed,  of  the  remembrance  of,  vii.  421. 
Popish  worship  ot,  of  the,  iii.  550,  vii.  421. 

Salem,  w  here  situated,  and  import  of  the  n.ime,  v. 
302,  330. 

Salvation,  what  implied  in,  v.  525.  Is  signally 
ascribed  to  the  Father,  iii.  379.  Is  only  by  the 
sacrifice  of  Christ,  iii.  112.  Depends  on  the 
priestly  office  of  Christ,  v.  526.  Christ  is  the 
captain  of,  iii.  3S2.  Of  the  gosp-4  is  great  in  its 
eternal  contrivance,  iii.  302.  Of  the  gospel  is 
great  in  the  manner  of  its  accompli.-htiient, 
iii.  304.  The  purpose  of.  in  God  is  immutable, 
V.  264.  Is  secured  to  those  who  possess  saving 
grace,  v.  158.  From  sin,  Christ  is  able  to  accom- 
plish, V.  526.  How  sought  by  ihe  Gentiles,  iii. 
112;  by  tlie  Jews,  iii.  113  There  is  none  for 
those  who  will  not  believe  the  gospel,  iii.  310. 

SamaH,  the  Jewish  name  for  the  devil,  iii.  434. 

Sanctification,  ceremonial,  of,  vi.  291.  Of  b  lievers 
by  the  blood  of  Chiist,  of  the,  vii.  445.  See  Holi- 
ness. 

Sanctuary,  of  the  daily  and  weekly  services  of  the 


priests  in  the,  vi.  227.    Why  called  "  wQririrv  » 
vi  1^9.  •'' 

Sanhedrin,  of  the  import  of  the  word,  i.  271.  la. 
stitution  of  that  court,  i.  271.  The  orders  of  the 
court,  i.  272  Of  the  place  of  meeting  of  the,  i. 
272.  Qualifications  of  the  persoas  .onstitntrng 
the,  i.  273.  The  power  of  the,  i.  273.  Punish- 
ments inflicted  by  the,  i.  274. 
Sarah,  of  the  faith  of,  vii.  74. 
^atan  is  called  the  serpent,  i.  174.  Actuating  the 
serpent,  beguiled  Eve,  i.  174.  (.if  tlie  lurse  de- 
nounced upon,  i.  176.  Of  the  temptations  of 
Clirist  from,  iii.  478.  Of  the  temptation^  of  oe- 
lievers  from,  iv.  375.  Is  restrained  by  tlie  minis- 
try of  angels,  iii  248.  Of  the  coi.flict  Christ  had 
with,  in  his  death,  iv.  517.  Of  the  triumph  of 
Christ  over,  iii.  54,  iv.  4U9.  In  what  sense  de- 
stroyed by  the  death  of  Christ,  iii.  450,  .153.  All 
th '  power  of,  over  men  founded  in  sin,  iii.  54, 
449  What  power  he  hath  7wt  with  r.  spect  to 
death,  iii.  448.  What  power  he  hath  with  re- 
spect  to  death,  iii.  448.  An  enemy  to  Christ  as 
king,  ill.  227. 
SaUsj  action  for  sin  made  by  the  sufferings  of 
Christ,  iii.  402.  In  Gud,  of,  iv.  262.  Spintual 
blessings  yield,  vii.  156.  uf  the  ex|  erienee  of 
the  power  of  Scripture  truth  to  impart,  iv.  696. 
Saturn  called  "  ^hibti "  and  "bhabbetai"  by  the 

Jews,  and  why,  ii.  279. 
Saviour.  Christ  is  the  only,  vi.  532. 
Scaliyer's  computation  of  Daniel's  weeks,  of,  i.  346. 

All  Judaical  feasts  called  sabbala  by,  ii.  2-«l. 
ScarlU  wool  and  hyssop,  of  the  tyDical  use  of  vi 

359. 
Saptre,  of  the,  not  departing  from  Judah,  i.  264. 

And  scribe,  how  continued  in  Judah,  i.  269. 
Scheme,  a  brief,  of  tlie  great  sacrifice  ol  Christ,  tL 

308. 
Schnols  of  Christ,  churches  are  the,  iv.  570. 
Scope  of  a  passage  to  be  considered  in  examining 

the  Scrij.tures,  iv.  316. 
^cri/ziures  a.  e  the  oracles  of  God,  iv.  574.  An  in- 
exhaustible treasury  of  sacred  truths,  iv.  306. 
Kminently  canonical,  i.  27.  Ke>  elat.on  of  the 
was  made  gradually,  iv  36.  Of  the  Old  Testa- 
ment, of  the  Jewish  divisions  of,  i.  125.  Of  the 
style  of  the,  i.  49,  53.  A  saying  of  Augustine  re- 
specting the  style  of  the,  i.  54.  Of  the  antliorit/ 
of  the,  i.  56.  The  writers  of  the  hooks  of,  are 
not  all  known,  i.  66.  Of  the  eloquence  ol  the,  i. 
52.  A  saying  of  Oiigen  respectivg  the  el  qu  nee 
of  the,  i.  53.  Of  the  en'-rgy  of  the,  i.  55,  iv.  367. 
Of  the  efficacy  of  the,  i.  67.  A  saying  of  Uasil 
respecting  the  eflicacy  of  the,  i.  57,  68.  Kemark 
of  Picus  Mirandola  concerning  the  efficacy  of  the, 
i.  58.  Of  the  searching  pow  r  of  the,  iv.  369. 
The  testimony  of  the,  is  the  toundatiou  ot  faith, 
iv.  286.  The  Holy  Ghost  coniinuts  to  speak  to 
men  by  the,  iv.  21,  vi.  495  Of  the  cei  ta  nty  of 
what  is  revealed  in  the,  iii.  293,  iv.  575.  Have 
everywhereoneproper determinate  sense,  iv.  167. 
Sonae  parts  of  the,  are  subl  me  and  mysterious, 
iv.  646.  Of  the  mysteries  ol  the,  iv.  549,  576. 
We  must  compare  difi'erent  parts  of  the,  to  un- 
derstand its  doctrines,  Iv.  283.  Every  circum- 
stance of  the,  is  instructive,  iii.  291,  iv.  164.  The 
excellence  of  the,  is  unseen  by  many,  iv.  306. 
Are  fitted  for  instruction  of . .  II  classes  of  believers, 
iv.  165,583.  Ends  to  be  aimed  at  in  studung 
the,  iv.  313  In  searching  the,  we  should  seek 
to  know  more  of  Christ,  v.  436  The  truths  of 
the,  must  be  meditated  upon  with  care,  iii  519, 
V.  345  Must  be  searched  wiih  diligence,  iii. 
518,  iv  3011,  549.  v.  322.  In  searching  the,  the 
analogy  of  I'aith  mu>t  be  ■^b.served,  iv  316,  vi. 
456.    An  exhortation  to  the  study  of  the,  iii.  187. 


516 


INDICES. 


Heretics  hfive  forced  bel'evers  to  i  more  dilipent 
search  01  tlie,  iv.  ItiH  Diruclions  lor  sludying  the, 
Iv.  310.  lu  studjiu;;  the,  we  must  not  encoumge 
any  sin,  iv.  314  Of  the  interpret  tioa  of  the, 
vii.  91.  Allegorical  use  of  the,  caution  neces- 
sary in  m.iking  an,  iv.  35.  Why  many  receive 
little iustruction  from  the,  iv.  317.  Consequences 
projierly  deduced  from  the,  are  true,  iii.  147. 
Sea,  the  Red,  of  the  pas-age  of  the  Israelites 
througli,  vii.  170.  The  Ked,  the  Egyptians  were 
driiwncd  in,  vii  172. 
Season,  Christ  discharged  every  duty  in  its,  iv. 
614.  'Ihe  preaching  of  the  g-.spel  is  only  for  a, 
v.  129.  A,  of  trial,  why  called  a  day,  iv.  40. 
Seasons  of  grace,  peculiar,  what  conslituti.s,  iv.  38; 
marks  of,  iv.  40 ;  are  times  of  great  trial,  iv.  43; 
God  requires  men  to  improve  by,  iv.  42;  allotted 
for  peculiar  duties,  iv.  42  ;  danger  of  neglecting, 
iv.  44.  In  which  believers  need  peculiar  aid,  iv. 
434. 
Secret  sins,  of,  v.  136.    Nature  of  the  beginning  of 

back.-lidings,  iv.  373,  379. 
Securitii,  of  the  evil  of,  vi.  210.    In  sin  prevents 
men  trom  prottting  by  events  of  providence,  iv. 
78.     '1  here  is  none  to  any  man  against  troubles, 
vii.  398. 
Seed,  a  twofold  was  promised  to  Abraham,  i.  121. 
Seek  God,  to,  what,  vii.  44. 
Self-denial,  of,  i v.  3-39,  vii.  61,225.    We  are  prone 

to  decline  the  duties  of,  iv.  339. 
Self-examination,  of  the  duty  of,  v.  158. 
Self-love,  of,  v.  180. 
Self-sujfjiciency  of  God,  of  the,  iii.  346. 
Sense,  every  part  of  ^cripture  has  one  determinate, 
iv.  167.     A  spiritual,  of  the  excellency  of  the 
thinsjs  believed,  of,  iv.  595.    Of  affliction,  of  a 
feeling,  vii.  273. 
Separate  from  sinners,  in  what  sense  Christ  was,  v. 

558. 
Septuagint,  remarks  respecting  the,  1.  113,  iv.  8, 
vi.  458.    Jews  say  that  the  translators  of,  inten- 
tionally departed  fiom  the  sense  of  the  original 
in  thirteen  places,  ii.  44.     Of  stations  out  of  the, 
i.  105.     Of  citations  from  Old  Testament  in  the 
words  of  the,  i.  113,  iii.  160.    An  error  of  the,  iv. 
284. 
Seraphim,  of  the,  i.  519. 
Serp'iit,  of  the  beguiling  of  Eve  by  the,  i.  172. 

Satan  actuated  the,  i.  174. 
Servants  of  Christ,  the  apostles  were,  iii.  566,  567. 
Of  God,   their  hands  are  strengthened  by  tlie 
punishment  of  the  wicked,  iv.  184. 
Serve  God,  to,  what,  vi.  316,  vii.  373. 
Seven,  of  the  sacredness  of  the  number,  ii.  305.    Of 
the  01  igin  of  the  sacredness  of  the  number,  ii.  309. 
Severily  of  G^  d  against  unbelief,  iv.  j91. 
SJiadow  of  good  things  to  come,  the  law  was  a,  vi. 

422. 
Shaking  of  heaven  and  earth,  what,  vii.  366. 
Shem,  the  Jews  and  others  contend  that  Melchise- 
dec  was,  v.  297.     llamphorash,  or  name  of  God, 
Jews'  story  of,  i.  421. 
Stiepherd  of  his  people,  of  Christ  as  the,  iii.  385,  vii. 

474.     Messiah  intended  by,  i.  279,  280. 
Skew-bread,  why  so  called,  vi.  193.    Typical  use  of 

the,  vi.  197. 
Shiloh,  of  the  import  of  the  word,  i.  266,  275,  278. 
Sign,  of  the  confirmation  of  a  covenant  from  the 

aildition  of  a,  ii.  81. 
Signs  of  judgments  a})proaching  to  unbelievers,  of, 
iv.  65.    Of  the  approaching  destruction  of  Jeru- 
salem, vi.  628. 
Silence  of  Scripture,  how  an  argument  may  be 

drawn  from,  iii.  131,  v.  378. 
Simeon,  the  Son  of  llillel,  of,  i.  130. 
Stmplicityol  new  testament  worship,  of  the,  vi.  22. 


Sin  and  punishment,  original  and  entrance  «f,  f« 

144.  Of  the  nature  of,  i  145,  vi.  170,  171,  403. 
Considered  as  a  debt,  of,  ii.  124  Of  the  evil 
nature  of,  iii.  409.  Of  angels  and  men,  different, 
i.  156.     Of   the  imputation  of    Adam's    first,  i. 

145,  v.  3S8.  Of  th  ■  consequences  of  Adam's, 
i.  146.  Of  the  dis  rder  introduced  by  Adam's, 
ii.  103.  Of  Adam,  Jews'  opinion  about  the,  i. 
148.  Has  its  origin  in  an  error  of  the  heart, 
iv  87.  Error  enters  into  all,  vi  232.  Is  an 
erring  from  what  we  should  aim  at,  vi.  171- 
Is  a  contempt  of  God,  vi.  639.  The  best  way 
to  antidote  the  soul  a  ainst,  what,  iv.  129.  Why 
the  works  of,  are  called  "  dead  works,"  v.  20,  vi. 
311.  Of  ag-ravations  of,  iv.  464.  Is  aggra- 
vated by  mercies  received,  vi.  128.  Is  aggravated 
by  the  number  of  sinners,  iv.  51.  Of  obstinacy 
in,  iv.  91.  Of  presumptuous,  vi.  539.  The  plea- 
sures of,  were  rejected  by  Moses,  vii.  151.  Of  th« 
love  of,  iv.  341.  The  love  of,  is  a  cause  of  unbe- 
lief, iv.  110.  Unbelief  manifesting  itself  in  a 
time  of  trial  is  a  most  provoking,  iv.  57.  Ot 
finally  rejecting  the  word  of  God,  is  preceded  by 
many  other  sins,  iv  28.  Public,  is  peculiarly 
provoking  to  God,  iv.  179.  Heinous,  of  the  ori- 
gin of,  i  v.  89.  Of  ignorance,  of  the,  iv.  457.  Of 
temptations  to,  iv.  427.  Of  the  Israelites  in  the 
wilderness,  of  the,  iv.26,  178.  There  isageneral 
presumption  in  the  minds  of  men  that  God  will 
punish,  iii.  408.  Of  men,  God  is  greatly  con- 
cerned in  the,  iv.  86.  Is  the  only  proper  object 
of  Go  I's  displeasure,  iv.  178.  True  desert  of,  is 
known  only  to  God,  iii.  289.  Vengeance  against, 
beloiigeth  only  to  God,  vi.  552.  In  what  sense 
it  is  necessary  that  God  should  punish,  ii.  105. 
God  chiefly  regards  the  heart  in  our,  iv.  88.  The 
nature  of,  is  opposed  to  God,  iii.  404.  Sets  men 
at  a  distance  from  God,  v.  479.  Brings  men  into 
a  state  of  enmity  with  God,  iv.  262.  As  differ- 
ently regarded  by  justice  and  mercy,  of,  ii.  107. 
Punishment  of,  assigned  to  the  justice  of  God, 
iii.  406.  Of  the  justice  of  God  in  the  punishment 
of,  iii  288.  Socinians  deny  that  the  justice  of 
God  requires  the  punishment  of,  ii.  108.  The 
malignity  of,  is  not  seen  at  the  time  by  the  sin- 
ner, iv.  129.  Punishment  follows,  iv.  75.  Of 
judgments  of  God  because  of,  vi.  551.  Death  is 
the  wages  of,  vi.  407.  Death  eternal  is  the  pun- 
isliiuent  of,  ii.  128.  Is  the  procuring  cause  of 
death,  iii.  440.  No  privilege  will  secure  from 
punishment  those  who  go  on  in,  iv.  85.  Of  the 
punishment  of,  under  the  law,  iii.  275.  Of  the 
e.xpiation  of,  ii.  179,  219,  vi.  432.  Legal  sacri- 
fices could  not  expiate,  vi.  455.  Believers  natu- 
rally in  a  state  of,  iii.  413.  Belief  from,  to  be  ex- 
pected only  by  grace,  iv.  75.  Grace  of  Christ 
sufficient  to  counteract  all  the  evil  of,  vi.  14S. 
Is  an  enemy  to  Christ  as  king,  iii.  2:i7.  Work  of 
the  law  in  the  conscience  when  convinced  of, 
vii.  315,  316,  319,  350.  Conviction  of,  surprises 
and  shakes  the  soul,  v.  2,8.  Of  conscience  of,  vi. 
435.  Of  confession  of,  vi.  438.  Judgment  con- 
cerning, is  changed  in  repentance,  v.  22.  Of  in- 
dwelling, iv.  374.  Of  the  mortification  of  all,  vii. 
231.  Is  mixed  with  the  best  duties  of  believers, 
V.  121.  Of  attempts  to  extenuate,  iv  377  Must 
be  resisted,  vii.  250.  Is  overcome  by  believers, 
iii.  392.  Is  increased  by  barrenness  under  the 
mean.s  of  grace,  v.  131.  Against  the  Holy  Ghost, 
iv.  Ill,  v.  83. 

Sinjulness  of  declensions  is  marked  by  Christ,  iv. 
387. 

Sinless,  the  nature  of  Christ  was,  iii.  421. 

Sinners,  of  the  misery  of  men  as,  iii.  368.  Men  as^ 
can  have  no  intercourse  with  God  but  through 
a  mediator,  v.  5o9.    Condescension  of  Qod  in 


INDICES. 


517 


Bending  to  treat  with,  ill.  504,  What  needed  by. 
In  regard  to  their  high  priest,  v.  64a  Cliri>t 
endured  contradiction  from,  vii.  -47.  Men  as, 
need  encouragenients  to  believe,  v.  272.  Some 
great,  have  been  punished  in  an  exemplary  man- 
uer,  iv.  Ibl 

Sinning  willingly,  of,  vi.  531. 

liin-qfferinij,  of  the,  i  542.  The  matter  of  the,  dif- 
fered but  little  from  that  of  the  burnt-offering,  i. 
644.     Of  the  poor  man's,  vi.  368. 

Sins,  some,  for  nhich  there  was  no  ceremonial 
sacrifice,  iv.  459,  v  398,  vi.  531.  Of  all  who  are 
saved  must  be  expiated,  vi.  398.  "  Of  many, 
to  bear  the,"  the  end  of  Christ's  being  oiice  of- 
fered, vi.  412.  Death  of  Christ  for,  vi.  332.  Are 
put  away  by  Clirist,  vi.  4U3.  Of,  to  which  they 
who  do  not  profit  by  means  of  grace  are  most 
exposed,  V.  134.  Of  believers,  whether  these 
shall  be  manifested  in  day  of  judgment,  v.  49. 
It  was  a  question  in  the  first  churches  whether 
they  should  re-admit  those  who  had  relapsed 
into  gross,  v.  20,  68.  Of  the  pojiish  distinction 
between  venial  and  mortal,  iv.  464. 

Sinai,  the  name  of  the  mountain  ;  Horeb,  of  the 
wilderness,  i.  473.  Temporary  institutions  be- 
tween the  Red  Sea  and,  i.  468.  The  time  that 
Israel  came  to, — the  day,  i.  472,  Why  the  law 
wag  given  fiom,  vii.  312.  Burning  on,  at  the 
giving  of  the  law,  of  the,  vii.  313.  blackness  on, 
at  the  giving  of  the  law,  of  the,  vii.  315.  In  what 
sense  it  might  be  touched,  (Heb.  xii.  18,)  i.  476. 
Darkness  and  tempest  on,  at  the  giving  of  the 
law,  of  the,  vii.  317.  Of  the  covenant  made  at, 
vi.  71,  76.  Dispensation  at,  full  of  majesty  and 
justice,  vii.  307,  310.  Is  opposed  to  Sion,  vii. 
330.     See  Covenant. 

Skilful  in  the  word  of  righteousness,  Qod  requires 
us  to  be,  iv.  591. 

SlotJi,  spiritual,  of  the  nature  of,  v.  204,  vi.  522.  Of 
the  causes  of,  v.  108,  206,  207.  Of  the  effects  of, 
V.  207.  Of  the  danger  of,  v.  11,  204.  In  hearing 
the  word  of  God,  iv.  548,  553. 

Sviakius,  Valentinus,  the  boldness  of,  in  censuring 
the  divine  writers,  ii.  193.  Theaccoaot  given  of 
the  priesthood  of  Christ  by,  ii.  iVt.  The  bold- 
ness and  impiety  of,  reproved,  1.1.  214. 

Society  of  un-^odly  men,  God  giviis  up  barren  pro- 
fessors to  the,  v.  142. 

Socinians  deny  that  divine  justice  requires  the 
punishment  of  sin,  ii.  108.  D^ny  that  justice 
and  mercy  are  properties  of  the  divine  nature, 
ii.  119.  Figment  of,  about  the  nature  of  Chri-t's 
intercession,  v.  5  .7.  Opinion  of,  respecting  the 
person  of  Christ,  iv.  119.  Aftirm  that  Christ  is 
called  a  priest  only  metaphorically,  ii.  140. 
Affirm  that  Christ's  offering  is  his  appearance  in 
heaven  for  his  people,  vi.  301.  Affirm  that 
Chriel's  priesthood  began  after  his  ascension,  ii. 
140.  Make  Christ's  kingly  and  priestly  offices 
nearly  the  same,  ii.  140.  The  objection  of,  that 
if  Christ  be  God,  he  could  not  offer  himself  to 
God,  considered,  vi.  302.  An  address  to,  on  their 
opposition  to  the  reconciliation  of  Christ,  iii. 
483.    ■ 

Sociyi-us  was  the  first  who  affirmed  that  Christ 
offered  also  for  himself,  v.  566. 

Solomon,  prophecy  of  Christ  by,  (1  Kings  iv.  33,) 
i.  195. 

Solomon's  Song,  of  the  Targum  on,  i.  201.  Of  the 
scope  of,  vii  88. 

Son  of  God,  of  the  import  of  the  name,  iii.  134.  Of 
the  generation  of  the,  iii.  91.  Of  the  inbeing  of 
the  Father  and  the,  iii:  98.  Of  appearances  of, 
under  the  old  testament,  iii.  21.  In  hia  divine 
person  gave  the  Spirit  to  the  prophets,  iii.  23. 
lb  the  brightness  of  the  Father's  gl»ry,  iii.  8S. 


Authority  is  committed  to  Christ  because  he  to 
the,  iv.  4l*2.     See  Christ. 

Sorcerers,  wise  men,  and  magicians  of  Egypt,  and 
of  the  Chaldeans,  ii.  'J55. 

Soul,  observation  of  Augustine  respecting  t'se  ori- 
gin of  the,  iv.  147.  Is  created  and  infused  im- 
mediately by  God,  vii.  '269.  The  doctrine  of  the 
immortality  of  the,  is  not  sufficient  to  secure  the 
interests  of  religion,  without  the  doctrine  of  the 
resurrection  of  the  i  ody,  v.  38.  Of  the  depravity 
of  the  human,  iv.  341,  ;i90.  Of  the  relation  be- 
tween the  faculties  of  the,  and  their  proper  ob- 
jects, iv.  "247. 

Souls,  of  the  rest  of,  vii.  89.  The  rest  of,  is  only  in 
Christ,  iv.  320. 

Sovereignty  of  God,  iii.  244,  iv.  82.  Of  God,  in  ex- 
alting the  human  nature  into  uniou  witli  the 
divine,  of  the,  vi.  52.  Of  Christ,  iii  108  Of  God 
in  the  communications  of  his  grace,  iii.  62,  337, 
462,  V.  228,  254,  360  Of  God  in  the  dispen<>ation 
of  his  word,  iii.  35.  Of  God  in  the  seasons  of  the 
dispensation  cif  his  grace,  vi.  404.  Of  God  in 
the  greatness  of  men,  of  the,  v.  348,  352.  Of  Qod 
in  calling  men  to  office  in  his  church,  iv.  4.S0. 
Of  Go<l  iu  qualifying  and  commissioning  mea 
to  preach  the  gospel,  v.  379.  Of  God  in  the  suf- 
ferings assigned  to  his  servants,  vi.  569. 

Spanheim's  co\h'ction  of  phrase-  from  other  epistles 
of  Paul,  coinciding  with  those  used  in  the  Epistle 
to  the  Hebrews,  i.  78. 

Speculations  about  the  ministry  of  angels,  necessity 
of  sobriety  in  our,  iii.  '254. 

Spies,  they  were  received  by  Rahab  by  faith,  viL 
181. 

Spirit,  the  Holy,  of  the  work  of,  in  regeneration, 
iv.  147.  Chr.st  guides  his  people  by  the,,  iii.  39(i 
See  Holy  Ghost. 

Spirits,  God  is  the  father  of,  vii.  269.  Of  the  jtist 
in  a  Sep  nate  state,  of  the,  vii.  344,  315. 

Spiritual  things  promised  in  words  which  first 
signify  things  temporal,  i.  429.  Enjoyments,  all 
depend  on  union  with  Christ,  iv.  146.  Desertion, 
of,  iv  436. 

Siiorts  on  the  Sabbath-day  condemned,  ii.  459. 

Sprinkling  of  blood,  of  the,  vi.  347.  Appointed  as 
a  symbol  of  the  C"mmnnication  of  grace,  vi.  359. 
Of  the  water  of  purification,  vi.  291.  Of  the 
blood  of,  vi.  359. 

Stability  of  the  new  covenant  depends  on  the 
suretiship  of  Christ,  v.  508,  vi.  132.  Of  the  pro- 
mise s  of  God,  iv.  223. 

Stada,  the  Virgin  Mary  is  so  called  in  the  Talmud, 
i  W2. 

State  of  believers  under  the  gospel  is  a  state  of 
blessed  rest,  iv.  261. 

Stone,  why  the  law  was  wi-itten  on  tables  of,  vi. 
150.  The  tables  of,  how  called  the  covenant,  ii. 
80. 

Stoning  to  death,  of  the  punishment  of,  vii.  203. 

Storms,  believers  have  found  this  world  a  place  of, 
V.  284. 

Strangers  in  the  world,  believers  are,  vii.  93.  Of 
hospit  dity  to,  vii.  386.  Hospitality  to,  peculiar 
reasons  for,  in  the  days  of  Paul,  vii.  388. 

Strength,  Christ  bestows  on  his  people,  iii.  390.  Of 
faith,  hnw  it  may  be  promoted,  iv.  251. 

Study  of  the  first  principles  of  scriptural  doctrine, 
necessity  of,  iv.  577. 

Style  of  Scripture,  of  the,  i.  49.  Of  the  writings  of 
Paul,  of  the,  i.  73-78. 

Subjection  to  God.  of,  vii.  271.  Of  soul  to  Scrip- 
ture,  of  the,  iv.  559.  Of  the  enemits  of  Christ, 
vi.  489. 

Submission  to  the  will  of  God  in  our  efforts  to 
promote  his  glory,  v.  66  Is  the  duty  of  children 
to  their  parents,  vii.  '^68. 


518 


INDICES. 


Substitution  of  (;hri?t,  of  the,  iii.  401. 

Success  of  Uicii-  lit)our»  of  the  joy  of  ministers  in 
the,  vii.  4G3  Of  tt»  grief  of  ministers  when 
their  labours  fa  1  of,  v.'i.  468. 

Svfferinffs  of  Christ,  of  tl  \  ii.  124,  iii.  430,  iv  502, 
511,  526.  Itabbi  Machi.  asserted  that  Messiah 
engaged  to  God  to  endure,  i.  410.  Christ  assumed 
human  nature,  tliat  he  mi;-ht  for  his  people 
endure,  iii.  447.  And  offering  of  Christ  are  in- 
separable, vii  446.  Of  Christ  were  penal,  iii 
402;  were  for  sinners,  iii  402;  were  the  same 
in  kind  which  his  people  would  have  suffered,  ii. 
124 ;  were  necessary  fur  the  salvation  of  his 
people,  iv  538;  were  voluntary,  iii.  369;  were 
the  means  of  his  consecration  as  priest,  iv.  634  ; 
from  temptations,  of  the,  iii  484;  in  his  soul, 
of  the  caus"S  of  the,  iv.  506,  618.  Chrit  still 
the  Son  of  God  un.ier  all  his,  iv.  528.  Of  Christ 
are  all  ended,  iv  513.  Of  Christ,  of  popish  re- 
jrrcsentations  of  the,  iv  519.  Of  Chri-t  are  an 
example  to  his  people,  iii.  388.  Believers  must 
expect,  iv.  613,  529.  Of  the  fear  of,  vi.  522.  For 
the  sake  of  the  gospel,  vii.  397.  For  Chiist,  of 
the  reasonableness  of,  iii.  372.  For  Christ  are 
necessary  to  believers,  iii  396.  For  Christ  are 
honourable  to  believers,  iii.  397.  For  Christ  are 
profitable  to  believers,  iii  398.  For  Christ  are 
safe,  iii.  398.  Of  the  profitable  recollection  of, 
vi.55S  Of  believers,  aftertlieexampleof  Christ, 
iii.  430.  Of  believers  re  witnessed  by  angels, 
iii.  252.  Of  the  Jews  since  they  rejected  Christ, 
of  the,  i.  .350.     Their  own  account  of  these,  i.  353. 

Suffrage  of  mankind,  what  constitutes  a  common, 
ii  132.  Of  maiikind,  thecommon,  regards  justice 
as  essential  to  God,  ii  132. 

Sunday,  the  name  used  by  some,  blamed  by  others, 
ii   2S3. 

3tiy6iixri,  why  not  used  by  the  LXX,  ii.  79. 

'Superiority  of  Moses  to  other  prophets,  of  the,  iii. 
27.    Of  the  Jewish  accounts  of  the,  iii.  25. 

iupplications  of  Christ,  why  mentioned  by  the 
apostle,  iv.  501. 

i^pport  of  believers  under  troubles,  of  the,  iv.  264. 
Under  great  trials,  of  the,  vii.  115. 

iurety,  a,  what,  v.  501.  None  in  the  covenant  of 
works,  V.  605  On  the  part  of  God  to  us  alto- 
gether unnecessary,  v.  500.  For  men  as  sinners, 
of  the  necessity  of  a,  v.  602.  Of  his  people,  Christ 
is  the,  V.  500,  507.  Christ  is,  of  his  people  as  he 
is  priest,  v.  5(J3. 

iSusincion  of  believers  that  God  does  not  accept 
them  in  their  services,  is  sinful,  v.  121.  Cause- 
less, to  be  guarded  against,  iv.  105. 

Swearing,  profane,  condemned,  v.  248.    See  Oath. 

Sword,  a  twofold  use  of  a, — natural  and  moral,  iv. 
159. 

Sympathywilh  those  who  suffer  persecution,  of,  vi. 
667,  569,  vii.  396. 

Tab^nacle,  the,  was  appointed  by  God,  vi.  219. 
Of  the  making  of  the,  I.  512,  iii.  542.  Of  the  de- 
sign of  the,  vi.  Is7.  Of  the  furniture  of  the,  vi. 
191.  The,  why  called  "the  first,"  vi.  242.'  Of 
the  continuance  of  the  first,  vi.  242.  The  true 
what,  vi.  17.  The  human  nature  of  Christ,  why 
,     called  a,  vi.  266. 

Table  for  the  shew-bread,  of  the,  vi.  192.  For  the 
shew-bre  id,  of  the  typical  use  of  the,  vi.  197, 

Tables  of  the  covenant,  of  the,  vi.  207. 

Tacitus,  the  death  of  Chrisr.  is  mentioned  by,  i. 
372 

Talmud  of  Jerusalem,  of  the,  i.  131.  Of  Babylon, 
of  the,  i.  1.31  Gloss  of  the,  on  the  words  iri  Ex. 
xxiii.  21,  i  232. 

TancJmma,  an  ancient  .lewish  exposition  of  the 
books  of  Moses,  a  passaj^e  from,  i.  232. 


Targum,  of  Ben  Czziel  on  Gen.  v.,  i.  232. 

Targums  cited  in  proof  of  the  apidication  of  maOT 

Old  Testament  predictions   to  Messiah,  i.  Wo. 

What  meant  by  "  the  Word  of  God,"  in  the,  i.".ild. 

Taste,  of  spiritual,  iv.  595.    To,  of  the  heavenly 

gift,  what,  v.  79. 
T'-achable  frame,  the  necessity  of  a,  in  searching 

the  Scriptures,  iv.  310. 
Teachers,  of  the  office  of,  in  the  apostolic  churches 

iv.  567. 
Teaching  others,  of  the  duty  of,  vi.  164.    Of  th« 

mode  of,  among  the  Jews,  vi.  101. 
Tears  and  crying  of  Christ  in  the  days  of  his  flesh, 

of  the,  iv.  501. 
Temper,  a  froward  natural,  ought  to  be  watchea 

against,  v.  179. 
Tempest  on  Sinai  at  the  giving  of  the  law,  of  the, 

vii.  317. 
Temple,  building  of  the  second,  in  the  days  of  Da- 
rius llystaspes,  i.  285.  The  first,  of  the  glory  of, 
i.  288.  The,  was  a  type  of  Christ,  iii.  13.  Of  the 
second,  i.  287.  The  Jews  were  discouraged  in 
building  the  second,  i.  285.  Of  the  glory  of  the 
second,  i.  291.  Opinion  of  the  Jews  respecting 
the  glory  of  the  second,  i.  292.  Opinion  of  the 
Jews  respecting  what  was  wanting  in  the  second, 
iii.  &  The  Jews  consider  the  length  of  its  dura- 
tion as  constituting  the  glory  of  the  second,  i. 
294.  The  coming  ot  Messiah  into  it  was  the 
great  glory  of  the  second,  i.  295.  Of  the  rending 
of  the  veil  of  the,  vi.  606. 
Temporal  judgments  are  indications  of  the  eter- 
nal judgment,  v.  52.  Jud-ments  are  represen- 
tations of  the  eternal  judgment,  iv.  185. 
Tempt  God,  when  men  distrust  him,  after  proofs  of 
his  power  and  goodness,  they  are  said  to,  iv.  66. 
Men,  in  what  sense  God  is  said  to,  vii.  103. 
Temptations,  of,  iv.  113,  427,  436.  Endured  by 
Christ,  iii.  468,  477,  484;  from  men,  iii.  478.  Of 
believers,  of  tlie,  iii.  479.  Of  times  of,  vii.  151. 
Of  the  ten,  of  the  Israelites  in  the  wilderness,  iv. 
62.  Of  Satan,  of  the,  iv  375.  Of  the  world,  of 
the,  iii.  627,  iv.  375.  To  neglect  the  gospel,  of, 
iii.  267.  Cast  souls  into  danger,  iii.  486.  Pecu- 
liar to  different  conditions  of  the  cliurch,  of,  vi. 
107.  We  should  consider  the  peculiar  nature  of 
our,  iv.  102.  Sliould  be  avoided,  iv.  103.  How 
to  oppose,  iv.  103.  Of  ojoposing.  hx  the  use  of  the 
Word  of  God,  iv.  692.  E.\hortatiens  are  pecu- 
liarly necessary  in  times  of,  iv.  18.  To  disobe- 
dience, how  the  soul  may  be  fortifie<l  against, 
iv.  23.  To  apostisy,  vii.  204.  Of  the  Hebrew 
Christians  to  relapse  into  Judaism,  vii.  3.  Christ 
is  able  to  succour  his  people  under,  iii.  481.  01 
prayer  to  Christ  for  relief  under,  iii.  486.  And 
sins  are  often  continued  long  in  a  family,  iv.  49. 
Tendency  of  sin  should  be  considered,  iv.  129.  Of 
doctrines,  of  the,  ii.  276.  All  the  doctrines  of 
the  gospel  have  a  holy,  iii.  490.  Of  the  gospel  is 
practical,  vii.  379. 
Tenderness  of  Christ  towards  his  people,  of  the,  iii. 

385. 
Termination  of  Christ's  sufferings,  of  the,  iv.  613. 
Terror  and  dread,  of  the  fear  of,  iv.  201.    Felt  at 

the  giving  of  the  law,  vii.  326. 
Tertallian  reflects  on  the  church  of  Rome  for  re- 
missness in  discipline,  v.  69. 
Testament,  of  tlie  nature  uf  a.  vi.  Ill,  335,  337,  339. 
Of  the  validity  of  a,  vi.  oo6,  338.     Covenant  of 
grace,  why  called  a,  vi.  319.     Difference  between 
the  dispensations  of  old  and  new,  vi.  71.     Or 
covenasit,  the  new,  better  than  tlie  former,  v. 
499.    Of  the  peculiar  nature  of  the  new,  vi.  111. 
Among  men,  difference  of  that  of  Christ  from  a, 
vi.  341. 
Testimonies  cited  in  the  Epistle  to  the  Uebrews  out 


INDICES. 


519 


Ot  the  Old  Testament,  many,  tend  to  beget,  in- 
crease, and  strengthen  faitli,  i  106.  Of  Scripture, 
fundamental  truths  confirm  d  by,  iii  165. 

Testimony  of  Scrii  ture  is  the  foundation  of  faith, 
iv.  286.  Arlc  uf  tlie,  why  so  called,  vi.  205.  To 
ways  of  God,  it  is  a  duty  to  give,  vii.  34. 

Thanksgiving,  oi  the  obligations  to,  vii.  455. 

Theodoret,  an  observatiun  of,  on  Gen.  i.  26,  ii.  46. 

"Thing,  that  holy,"  Jtsus  why  so  called,  iv.  116. 

"  Tilings,  good,  to  come,"  what,  vi.  264,  420.  The 
dominion  of  Christ  over  all,  of  the,  iii.  69.  Un- 
seen, are  realized  by  faith,  vii.  10. 

noughts,  good,  suggested  to  saints  by  angels,  iii. 
2.50. 

Tlireatenings  belonging  to  the  gospel,  of,  iii.  283. 
And  warnings  of  the  gospel,  of  the,  v.  152.  And 
promises  of  the  gospel,  of  the  connection  be- 
tween, iv.  26S.  Gospel,  how  distinguished,  iv. 
206.  Of  the  proper  use  of  gospel,  v.  193.  Of  the 
importance  of,  iii  284.  Are  needful  for  the  im- 
provement of  bt-lievers,  iii.  284.  Of  God,  of  the 
certainty  of  the  accomplishment  of,  iv.  95. 

Three  kinds  of  sins  of  which  the  Israelites  were 
guilty  in  the  wilderness,  iv.  178. 

Hirone  of  grace,  of  the,  iv.  430.  The  Hebrews  say 
that  God  has  a  double,  iv.  431. 

Time  is  a  gift  of  God,  ii.  333.  Origin  of  the  divi- 
sion of,  into  periods  of  seven  days,  ii.  304,  308. 
A  part  of  it  should  be  consecrated  to  the  wor- 
ship of  God,  ii.  333,  348,  364,  420.  The  portion 
of,  required  for  a  t^abbath  is  one  day  in  seven,  ii. 
350.  The,  of  the  coming  of  Mt-ssiah  was  first  re- 
vealed by  Jacob's  prophecy,  i.  264.  Of  last  judg- 
ment is  fixed,  v.  47. 

Times  of  refoiination,  what,  vi.  257.  When  be- 
lievers need  peculiar  hilp,  iv.  434. 

Timi.thii,  of,  vii.  483. 

2Y//ifts,  of,  V.  321,  324.  The  obligation  to  pay,  con- 
sidered, V.  325. 

Titles,  names,  and  attributes,  why  God  hath  re- 
vealed himself  by  so  many,  vi.  155.  Of  God 
must  be  thought  of,  in  order  to  preserve  a  due 
reverence  of  him,  v.  312. 

"  To-day,"  import  of  the  expression,  iv.  29. 

Tradition  ab.ut  the  prophesying  of  Eldad  and 
Wedad,  (Num.xi.26,)  i  IDO.  Of  the  Jews  respect- 
ing the  intentional  departure  from  the  sense  of 
the  original  text  by  the  translators  of  the  Sep- 
tuagint,  ii.  44.  Of  the  birih  of  Messiali  before 
the  destruction  of  the  second  temple,  i.  360.  Of 
the  school  of  Elias  abnut  the  world's  continuance, 
i.  361.  The  canonical  authority  of  the  Epistle  to 
the  Hebrews  is  confirmed  by  catholic,  i.  59. 

Traditions,  agreement  of  the  Jews  and  Papists 
about ;  instance.s,  i.  134. 

Trarisactions,  federal,  between  the  Father  and  the 
Son,  of,  ii.  77,  v.  606 ;  are  revealed  for  the  con- 
firmation of  the  faith  of  the  church,  v.  491. 

Translation  of  Enoch,  of  the,  vii.  30  ;  of  the  pro- 
bable manner  of  the,  vii  33. 

Travail  of  the  soul  of  Christ,  iv.  515. 

Treasures  of  Egypt,  if  the,  vii.  155  Of  wisdom 
and  knowledge  in  Christ,  of  the,  iii.  524. 

Trembling  at  God's  word,  what  denoted  by,  vi.  107. 

Trespass  offering,  of  the,  i.  646. 

Trial  of  the  faith  of  N.iah,  vii.  51.  Of  Hezekiah, 
of  the,  vii.  104.  For  eternity,  the  preaching  of 
the  gospel  to  men  is  a,  v.  12;'.  What  constitutes 
a  time  of,  iv.  59.  liifficulties  in  duty  make  a 
season  of,  iv.  60  A  season  of,  is  called  a  day, 
iv.  30.  How  unbelief  may  be  manifested  in  the 
time  of,  iv.  60.  Constancy  in  times  of,  an  evi- 
dence that  we  are  living  stones  in  the  house  of 
God,  iii.  57(». 

Trials  of  believers,  of  the,  vii.  104.  Believers  must 
expect,  vii.  119,  194.      Believers    must  expect 


many,  vii.  249.  Of  believers  are  proportioned 
to  the  strength  of  grace,  vii.  103.  Believers  have 
help  from  God  und.r.  vii  417.  Of  support  under 
great,  vii.  115.  Fn\«.  will  carry  through  all, 
vii.  159.  Of  iheier  •*•  Abraham,  iv.  69.  Abra- 
ham's trust  in  God  'Tider,  vii.  &*. 

Trinity,  of  the  doc  i.ne  of  the,  iv.  413.  The  doc- 
trine of,  is  revealed  in  the  account  of  the  crea- 
tion of  man,  ii.  44.  Of  the  argument  in  proof  of 
the,  from  Gen.  i.  26,  ii.  44  Objections  to  this 
argument  by  Aben  Ezra  and  Grotius  examined, 
ii.  46.  Objections  of  Enjedinu.'s  examiued,  ii. 
48.  The  order  of  acting  in  the.  lull^ws  the  order 
of  subsistence,  iii.  36.  Pfr9'-"'»(  lincmal  trans- 
actions in  the,  with  respeoi«w  ina»«ind  proved, 
ii.  58.  Of  distinet  personal  (tctinw  of  the,  with 
respect  to  the  love  to  be  shown  tf>  man,  ii.  67. 

Triumph  of  Christ  over  Satan,  of  tHe,  iv.  409.  Of 
faith  in  the  efficacy  of  the  blftoQ  of  Christ,  vi. 
317. 

Troubles,  Christ  could  have  be8:v*ubjected  to  nono. 
if  he  had  not  voluntarily  engaged  to  bear  tiie 
sins  of  men,  iii.  422.  lloir  beliavers  may  sup- 
port their  souls  under  their,  ty.  ?B»t.  There  is 
no  security  to  any  against,  »ii.  S*i.  Of  long- 
continued,  vi.  582.  Weariness  oi,  its  tendency, 
iv.  382.  Preservatives  against  weariness  or 
fainting  under,  iv.  384.  ilaw  faith  supports 
under,  vii  12.  Of  consolatioo  under,  from  the 
hope  of  a  blessed  resurrection,  v.  44. 

Trumpet,  of  tiie  sound  of,  at  the  giving  of  the  law, 
vii.  318.  Of  the  use  of  the,  lu  the  Mosaic  dispen- 
sation, vii.  318,  319. 

Trust  of  Christ  in  God,  of  the,  under  all  his  suffer- 
ings, iii.  430.  Committed  to  Christ,  of  the,  iii. 
613.     In  Clirist,  ot  the  duty  of  constant,  iii.  394. 

Truth,  the  Scriptures  are  full  of,  iv.  165,  306. 

Truths  of  Scripture  must  be  learned  from  compar- 
ing together  different  passages,  iv.  288.  Of  the 
gospel  must  be  fulV-  laught,  v.  153.  Though 
difficult  to  be  unde>»«-<«d,  must  sometimes  be 
preached,  iv.  551.  ^>r  Scripture,  what  it  is  to 
learn  the,  iv.  561.  »»•'  .•y;ripture  must  be  atten- 
tively considered,  ■>'.  '344.  uf  Scripture,  the 
woi  th  of,  should  \,^a  us  to  search  diligently  into 
them,  iii.  600.  Received  by  »aUh,  iv.  248.  Of 
the  gospel,  when  believed,  her,<Nine  in  the  soul  a 
living  principle,  iv.  '244.  0<  acripture  have  all  a 
holy  tendency,  iv.  18.  Of  tn"  gospel,  a  dislike  to 
some  of  the,  is  a  cause  of  b»':,ksliding,  iv.  113  Of 
the  gospel,  c  luses  of  apostasy  frnm  the,  iii.  525. 
Pres'-nt,  are  earnestly  to  te  pieaded  and  con- 
tended for,  V.  445. 

Two  parts  of  profession,  of  tije.  ir.  228. 

Tyt)e,  import  of  ttee  woua,  )' .  Si.  Of  Christ,  Mel- 
chisedec  was  in  -  ^culw  manner  a,  iv.  643.  Of 
Christ,  in  whsm,  reJipects  Melchisedec  was  a,  v. 

SCO,  a?». 

Types  were  t  »Tc»  jsrts,  I  v.  33.  Of  Christ,  of  the 
unaTOidable  Imperfection  of  the,  iii.  610,  vi.  204. 
Of  Clirisi,  iSMoo  why  many  were  requisite,  iv. 
142.  tf  the  use  of,  in  old  testament  church,  vi. 
21'2.  Instruction  by,  was  obscure,  vi.  220.  In- 
struction by,  was  sufficient  for  salvation  of  old 
testament  believers,  vi.  220.  Of  the  sacrifice  of 
Christ,  the  ceremonial  sacrifices  were,  ii.  2'25. 
Of  the  intercession  of  Christ  were  threefold,  v. 
537.  Of  Christ,  however  glorious,  were  far  be- 
neath his  glory,  vi.  204  Of  the  fulfilment  of,  vii, 
444. 

Typical -persona,  of,  iv.  33,  v.  340.  Things,  of,  iv- 
33.     Use  of  legal  institutions,  of  the,  vi.  40. 

Unbelief,  of,  vi.  523.  Of  the  nature  of,  iv.  188.  •  Of 
the  root  of,  iv.  109.  Causes  of,  iv.  109.  Of  nega- 
tive, iv.  Iu8.    Of  privative,  iv.  108.    Privative 


620 


INDICES. 


U  twofold,  iv.  lOS.  Of  times  of  poculiar  tempta- 
tion to,  iii.  2t)'i  Various  eviiicnces  of  the  stal)i- 
lity  of  GO'A's  promisi-s  is  iriven  to  combat,  v.  225. 
Of  ttie  evil  of,  iv.  I!i5,  1U6.  Of  the  guilt  of,  iv 
126,  V.  268.  Of  the  lieiiiou.suess  of  the  sin  of,  vii. 
861.  Of  the  provoking  nature  of  the  sin  of, 
tv.  63.  In  a  time  of  trial  is  a  most  provoking 
Bin,  iv.  57.  Is  accompanied  with  contumacy,  iv. 
188.  Of  notional  and  practical,  iv.  112.  Casts 
good  principles  out  of  ttie  heart,  Iv.  125.  Uen- 
ders  the  heart  evil,  iv.  123.  Prevents  the  mor- 
tification of  corrupt  lusts  and  affections,  iv  124. 
Gives  scope  to  corru|ition,  iv.  123.  Is  a  cause  of 
spiritual  sloth,  v.  206.  Of  the  secret  reasonings 
of,  v.  272.  Easily  besets  men,  vii.  230.  When 
it  comes  to  a  height,  is  followed  by  vengeance, 
iv.  62.  Of  the  severity  of  God  against,  iv.  I'Jl. 
The  oath  of  God  is  engaged  against  no  sin  but, 
Iv.  192.  Ministers  should  declare  the  nature  of, 
vii.  361. 
Unbelievers  are  far  from  God,  v.  4S0.  Are  under 
the  power  of  l^atan,  iii.  449.  Of  threatenings 
against,  iv.  206.  There  is  no  salvation  for  thuse 
who  continue,  iii.  310.  Of  the  justice  of  God  in 
the  destruction  of,  iii.  308.  ?ome,  are  given  up 
to  judicial  hardness,  v.  133.  Know  not  when 
the  patience  of  God  towards  them  will  expire, 
iv.  63.  Are  irrecoverably  wretched  when  pa- 
tience of  God  towards  them  expires,  iv.  64.  Of 
the  misery  of,  iii.  217. 
Uncharu/eableness  of  Christ,  of  the,  vii.  426. 
Understanding,  of  the  renovation  M  the,  vi.  148. 
Ungodly,  of  the  state  of  the,  vii.  52.    Of  the  society 

of  the,  V.  142. 
Union  of  our  nature  (o  the  person  of  the  Son  of 
God,  as  he  is  our  liigh  priest,  is  a  standing,  per- 
petual advantage  to  the  church,  iv.  422.  With 
Christ,  in  what  it  consists,  iv.  148;  is  the  first 
vital  grace,  iv.  146  ;  is  the  principle  of  all  spi- 
ritual enjoyment,  iv.  150 ;  is  the  most  honour- 
able grace,  iv.  148  ;  our  perseverance  depends 
on,  iv.  151  ;  steadfastness  in  believing  ia  the 
great  touchstone  and  evidence  of,  iv.  162. 
Universality  in  our  obedience  must  be  studied,  iv. 

223. 
Universe,  the,  is  upheld  by  Christ,  iii.  105. 
Unrighteousness,  of  the  nature  of,  vi.  171.    See 

Sin. 
Ur  of  the  Chaldees,  where,  i.  461,  vii.  92. 
t/se  and  signification  of  his  own  institutions,  God 
alone  limits  the,  vi.  38.    Of  the  Mosaic  law,  of 
the,  vi.  440.    What,  we  ought  to  make  of  the 
Scriptures  of  the  Old  Testament,  iv  37.     Of  first 
principles,  of  the,  iv.  576.    Of  means,  of  the,  iv. 
157. 
Useful,  a  man's  endeavours  to  be,  should  be  an- 
swerable to  his  gifts,  v.  157. 
Usurpation  of  the  head  of  the  church  of  Rome  iii 

508.  ' 

UtensiU  of  the  sanctuary,  of  the,  vi.  201. 
Uttermost,  how  Christ  saves  to  the,  v.  528. 

Variance  between  God  and  man,  the  cause  of,  is 
removed  by  Christ,  vi.  57. 

Veil  of  the  tabernacle,  the  second,  why  so  called 
vi.  200.  Of  the  temple,  of  the  rending  of  the,  vi! 
506.     On  what  hope  fixeth  within  the,  v.  284. 

Vengeance  against  sin  belongeth  unto  God  only, 
vi.  662.  Divine,  against  adulterers  and  fornica- 
tors, vii.  407.  Christ  will  take,  upon  the  ene- 
mies of  his  people,  iii.  393.  Angels  are  employed 
to  inflict,  on  the  enemies  of  God's  people,  iii 
253. 

Venial  and  mortal  sins,  popish  doctrine  of,  iv.  464. 

Vicarious  sufferings  of  Christ,  of  the,  iii.  359. 

Tictory  of  Christ  over  the  enemies  of  his  people 


has  weakened  those  enemies,  Iii.  392.  Of  Abra- 
ham over  the  four  kings,  of  the,  v.  314  The 
congress  of  Alelchisedec  and  Abraham  after  the, 
typical,  V.  315. 

Viciv,  a  sliort,  of  the  plan  and  work  of  redemptinn, 
vi.  308. 

Vigour,  of  the  necessity  of  spiritual,  vii.  246. 

"  Voice  of  the  Lord,"  import  of  the  phrase,  iV.  7. 
22.  How  the,  walked,  1.  219.  Of  Christ,  shaking 
the  earth,  of  the,  vii.  362. 

Voluntary.  Christ's  undertaking  the  office  of  me- 
diator was,  vi.  56.  Nature  of  Christ's  sufferings, 
iii.  369,  Vi.  411. 

Waiting  on  God,  of  the  duty  of,  i  v.  382. 

Walking  with  God,  of  the  duty  of,  iii.  522. 

Walls  of  Jericho,  of  the  fall  of  the/  vii.  175. 

Wants  of  sinners,  in  order  that  they  may  1)6 
"saved  to  the  uttermost,"  v.  648. 

War,  the  blessing  of  God  may  be  expected  on  a 
just  and  lawful,  v.  316. 

Warfare,  of  the  Christian,  vi.  562. 

Warnings  of  providence,  of  awakening,  iv.  40. 
From  judgments  inflicted  on  others,  iv.  346.  Of 
gospel,  V.  152.  Of  Christ  to  his  church,  vi.  525. 
Given  to  Noah,  of  the,  vii.  50. 

Warrant  from  God  for  all  they  teach  and  do,  mi- 
nisters should  see  their,  iv.  67. 

Watchfulness  of  Christ  over  his  people,  of  the  iii. 
385.  With  respect  to  the  use  of  means,  iv.  211. 
To  avoid  temptation,  of,  vii.  L'27.  Over  the 
heart,  of,  iv.  74.  Over  a  froward  natural  temper, 
necessity  of,  v.  179.  At^ainst  the  disadvantages 
of  an  outward  condition,  of,  v.  179.  Against 
provocations,  of,  v.  ISO.  Of  ministers  for  the  sal- 
vation of  the  souls  of  their  flocks,  vii,  465.  Mu- 
tual, is  incumbent  on  believers,  iv.  104,  vii.  289. 
Mutual  suspicion  must  be  guarded  against  in 
attending  to,  iv.  106. 

Water,  of  purification  by,  vi.  365.  "  The  body 
washed  with  pure,"  import  of  the  phrase,  vi. 
613. 

Wavering  in  profession,  of  the  danger  of,  vi  616. 

Way  into  the  holiest  of  all,  of  the,  vi.  240.  How 
"  not  made  manifest  whilst  the  first  tabernacle 
was  sianding,"  vi.  240.  To  God,  of  the  new  and 
living,  vi.  505.  Of  God,  of  being  found  in  the, 
iv.  68. 

Ways  of  God,  what,  iv.  14  ;  none  despise  or  de- 
sert the,  but  those  that  know  them  not,  iv.  91. 

Weakness,  of  different  kinds  of,  iv.  421.  Of  hu- 
man nature,  of  the,  iv.  339. 

Weariness  in  well-doing,  cautions  against,  iv.  381. 
Under  trouble,  of,  iv  382.  Of  the  duties  of 
brotherly  love,  of,  v.  182.  In  the  Christian  life, 
of,  vii.  245. 

Weeks,  of  the  origin  of  the  division  of  time  by,  ii. 
304,  308.    Computation  of  Daniel's  seventy,  i. 
333. 
Weights  which  hinder  us  in  our  Christian  course, 

of,  vii.  225.     How  to  lay  aside,  vii.  226. 
Well-doing,  cautions  against  weariness  in,  iv.  381. 
Wicked,  of  the  dominion  of  Christ  over  the,  iii.  67. 
Judiciary  power  of  Christ  o\  er  the  minds  of  the, 
iii.  58.     Last  judgment  is  spoken  of  most  fre- 
quently with  respect  to  the,  v.  45.     Holiness  of 
God  is  displayed  in  the  punishment  of  the,  iv. 
183. 
Wilderness,  of  the  advantages  enjoyed  by  the  Is- 
raelites in  the,  iv.  70     The  gospel  was  preached 
to  the  Israelites  in  the,  iv    232.     Of  the  sins  of 
the  Israelites  in  the,  iv.  26,  178. 
Will,  of  the  operations  of,  in  the  persons  of  the 
Godhead,  ii.  87.     Of  God,  the,  which  Christ  came 
to  fulfil,  what,  vi.  470.     Of  God  respecting  re- 
demption, of  the,  vi.  479.    Of  God  was  revealed 


INDICES, 


521 


to  man  after  the  fill  only  by  his  Son,  iii.  9S. 
Christ  was  consecrateii  as  priest  accoriling  to 
his  own,  iv.  453.  And  affections  are  changed 
in  repentance,  v.  23. 

Wisdom,  the  Son  of  God  is  so  called,  Prov.  viii. 
22-31,  ii.  58.  Arguments  to  prove  this,  ii.  60. 
Examination  of  objections,  ii.  60.  62.  Of  God 
is  displayed  in  the  works  of  creation,  iii.  349. 
And  grace  displayed  in  redemption  are  signally 
ascribed  to  God  the  Father,  iii.  380.  Of  God  in 
redemption,  iii.  114,  303,  v.  261.  Of  God  in  the 
priesthood  of  Christ,  v.  341.  Shines  in  all  divine 
institutions,  vi.  222,  236.  Of  God  in  the  way 
appointed  for  enjoying  the  blessings  of  the  new 
covenant,  v.  509 ;  displayed  in  building  the 
church,  in.  664.  All  the  treasures  of,  are  in 
Christ,  iii.  534.  Given  to  Paul,  of  the,  iii.  517. 
Importance  of,  to  believers,  v.  166.  Is  neces- 
sai-y  for  mutual  exhortation,  iv.  140. 

yVitnesses  of  a  crime,  of  the,  vi.  541.  VYe  are  sur- 
rounded with  a  cloud  of,  vii.  223. 

Woohogeniiis's  accountof  the  priesthood  of  Christ 
examined,  ii.  211. 

Word  of  God,  the  worlds  were  created  by  the,  vii. 
18;  the  Jews  called  the  second  person  of  the 
Godhead  the,  i.  216,  iv.  354;  expressions  of 
Philo  regarding  the,  i.  217  ;  among  the  Moham- 
medans Christ  is  called  the,  i.  218 ;  is  spoken  of 
by  Philo  as  a  person,  iii.  95.  Incarnate,  of  the 
design  of  Gud  to  subject  all  creation  to  the,  iii. 
80.  Of  God.  why  the  efficacy  of  providence  is 
called  the,  ill.  104.  Written,  Quakers  deny  that 
A(5yof  ever  in  Scripture  means  the,  iv.  349.  Of 
Christ,  of  the  power  of  the,  iv.  367.  Of  righte- 
ousness, the  gospel  is  the  only,  iv.  588.  Of  God 
is  compared  to  rain,  v.  98 ;  of  hearing  the,  iv. 
553;  the  Scriptures  are  to  be  read  and  beard  as 
the,  iv.  305;  must  be  diligently  searched,  iii. 
518.  Of  tlie  gospel  is  the  instrument  of  regene- 
ration, iii.  297,  iv.  27.  Of  the  gospel.  Holy  Spirit 
is  received  through  the,  iii.  298.  As  believed,  is 
the  mean  uf  justification,  iii.  299.  Is  by  faith 
ingrafted  into  the  soul,  iv.  249.  Must  dwell  in 
us  by  fiith,  iv.  250.  Of  God  is  the  food  of  souls, 
iv.  244 ;  in  what  sense  it  is  compared  to  milk, 
iv.  581;  of  meditation  on  the,  iii.  519;  of  re- 
verence fir  the,  iv.  556;  of  trembling  at  the,  vi. 
107 ;  advantages  from  being  skilful  in  the,  iv. 
591;  is  the  guide  of  believers,  iii.  390,  v.  .594;  is 
themeansdf  believers  growing  in  grace,  iii.  300; 
is  the  means  of  consolation  to  believers,  iii.  301 ; 
unbelievers  are  led  to  reject  the,  by  previous 
indulgence  of  other  sins,  iv.  28;  hardness  of  heart 
is  increased  by  resisting  the,  iv.  27;  the  loss  of 
the  dispensation  of  tlie,  is  an  awful  judgment, 
iv.  600.  Of  exhortation,  why  Paul  so  calls  this 
epistle,  vii.  481. 

TFbrds,  why  Paul  says  this  epistle  was  written  in 
few,  vii.  482. 

Works  of  God,  all  the,  are  perfect,  iv.  281.  Of  the 
end  of  God  in  all  his,  ii.  43.  Of  creation  are 
glorious,  iii.  342.  Of  Christ  in  the  new  creation, 
ii.  409.  Of  Christ  whereby  the  church  was 
founded,  what,  ii.  419.  Of  providence,  how  to 
derive  improvement  from  the,  iv.  77.  Of  God 
seen  by  the  Israelites  in  the  wilderness,  of  the, 
iv.  72.  Of  the  covenant  of,  vi.  60.  Believers  are 
not  under  the  covenant  of,  v.  122.  "Dead,"  im- 
port of  the  phrase,  v.  19.  For  his  people  to  do, 
God  in  every  age  has,  iv.  175,    True  faith  pro- 


duces good,  V.  161.  Must  be  done  in  faith,  v.  123, 
Of  the  popish  doctrine  of  the  merit  of  good,  T. 
160,  vii.  461. 

Wo7-ld,  of  different  expressions  used  by  the  He- 
brews to  denote  the,  iii.  75.  Of  the  creation  of 
the,  vii.  18;  by  the  Word  of  God,  vii.  18.  Was 
created  by  the  Son,  iii.  69.  Why  created  by  the 
Son,  iii.  77.  How  condemned  iiy  Noah,  vii.  53. 
Many  comforts  of  the,  were  left  by  Abraham,  vii. 
60.  Is  an  enemy  to  Christ  as  king,  iii.  227.  Of 
the  love  of  the,  iv.  342.  Advantages  of  the,  can- 
not give  rest  to  the  soul,  iv.  321.  Of  temptations 
from  the,  iii.  527,  iv.  375.  Cares  of  the,  prevent 
men  from  profiting  by  the  word  of  God,  iv.  556 
Of  mortification  to  the,  vii.  227.  The,  is  sub- 
dued in  and  by  believers,  iii.  303.  The  moral 
state  of  the,  indicates  a  future  judgment,  v.  51. 
Is  not  worthy  of  the  society  of  the  people  of  God, 
vii.  209.  "  From  the  foundation  of  the,"  import 
of  the  phrase,  vi.  396.  "To  come,"  import 
of  the  phrase,  iii,  323.  "  End  of  the,"  import 
of  the  phrase,  vi.  401. 

Worldly  sanctuary,  the,  why  so  called,  vi.  189. 

Worship  of  God,  some  part  of  our  time  must  be 
devoted  to  the  solemn,  ii.333,  348,364,  426.  The 
command  of  God  is  the  ground  and  reason  of  all 
religious,  iii.  167.  Of  God,  man  as  rational  is 
bound  to  attend  to  the,  ii.  346.  Of  God  must  be 
according  to  his  mind,  vi.  42.  Of  God,  man,  as 
under  covenant  with  God,  is  bound  to  attend  to 
the,  ii.345.  In  associations  and  assemblies,  a 
moral  duty,  ii.  349.  Of  Jacob  leaning  on  the 
top  of  his  staff,  of  the,  vii.  12S.  Levitical,  of  the, 
V.  411.  One  day  in  seven  required  unto  solemn, 
by  the  law  of  our  creation,  ii.  350.  The  revela- 
tion of  God  respecting  the  Levitical,  was  per- 
fected by  David,  iii.  18.  Imperfection  of  the 
Levitical,  of  the,  vi.  500.  The  ordinances  of  Le- 
vitical, were  abused  by  the  Jews,  vi.  185.  Dif- 
ference between  new  testament  and  Levitical, 
vi.  71.  Levitical,  of  the  abrogation  of,  vi.  175, 
500;  how  the  abrogation  of.  was  effected,  v. 459 ; 
the  apostles  did  not  at  first  expressly  preach  the 
abrogation  of,  v.  462;  danger  of  the  Hebrew 
Christians  in  adhering  to  the,  vi.  500.  Of  the 
new  testament  is  spiritual  and  easy,  v.  419,  420  ; 
is  instructive,  v.  421 ;  of  the  excellency  of  the,  iv. 
219 ;  of  the  true  glory  of,  vi.  22.  Religious,  is  to 
be  given  to  Christ,  iii. 549  ;  reason  why,  iii.  549  ; 
motives  for,  iii.  551.  Of  public,  ii.  336,  349,  vi. 
621.  (SueSahbalh.)  Public,  of  causes  why  many 
neglect,  vi.  522.  Backsliding  sometimes  proceeds 
from  a  dislike  to  the  spirituality  of,  iv.  114.  Of 
the  church  of  Rome,  outward  splendour  is  the 
great  object  in  the,  vi.  22.  Popish,  of  angels 
and  saints,  iii.  550,  vii.  421. 

Worth  of  the  truths  of  the  gospel  should  lead  i>8 
to  a  deep  consideration  of  them,  iii.  500. 

I'oke,  the  ceremonial  law  was  a,  iv,  219,  v.420,  vi. 

41,  84,  721.     Of  Christ  is  easy,  v.  420. 
Young,  of  the  special  care  of  Christ  over  the,  iv. 

584.   Parents  should  be  careful  toinstruct  their 

children  in  the  principles  of  religion  when,  vii. 

146. 

Zion,  of  mount,  vii.  330.  Is  opposed  to  Sinai,  vii. 
330,  331.  Some  of  the  things  that  are  spoken  of, 
in  the  Scripture,  vii.  331. 


522 


INDICES. 


III.— INDICES  TO  THE  EDITOR'S  NOTES. 


I.— AUTHORS  AND  WORKS  REFERRED  TO. 


Alexander,  i.  93. 

Altiiig,  iv.  349. 

Ambrose,  i.  93 ;  iv.  497 ;  vi.  2S6. 

Armenian  Version,  vi.  286. 

Athanasius,  i.  93. 

Augustine,  i.  93. 

Basil  the  Great,  i.  93. 

Basnage,  i.  102. 

Baumgarten  Crusius,  i.  118  :  iv.200. 

Bengel,  iii.4;  iv.  16,  349, 497  ;  v.  47 1 ;  vi.  269,334; 

vii.  323.  328. 
Beza,  lii.  170;  iv.  304,  497  ;  v.  15;  vi.  259,  2S6-.  vii. 

102,  203. 
Bleek,  i.  64,  93.  lis ;   iii.  87,  150  :    i v.  16,  200,  .304. 

497  ;  V.  15,  375,  438,  471,  484  ;  vi.  198,  259,  286, 

447  ;  vii.  102,  32S. 
Bloomfield,  iii.  4,  5,  87  ;  iv.  3W  :  v.  Kl. 
Bohme,  i.  93  ;  vii.  I(i2,  32S. 
Bootliroyd,  ill.  124, 179, 197  ;  v   4:i,J. 
Bos,  iii.  259. 

Brctschneider,  iv.  200  ;  vi.  334. 
Bucer,  iii.  170;  vi.  259. 
Burton,  vi.  335. 
Buxtorf,  Lex.  Heb.  et  ChaUI.,i.  531. 

Caius,  i.  94. 

Calmet,  i.  102. 

Calov,  iii.  17U :  iv.  497 ;   vi.  259 ;  vii.  102. 

Calvin,  iii.  170 ;   iv.  16, 163,  200,  304,  497  ;   v.  15, 

295  ;  vi.  259,  334 ;  vii.  102. 
Camerarius.  vii.  102. 
Cameron,  i.  92. 

Campbell,  iii.  170, 171 ;  vi.  334. 
Caiipellus,  iv.  16,  497  ;  vi.  286. 
Carpzov,  iv.  16,  497  ;  vi.  286. 
Carthage,  Third  Council  of,  i.  93. 
Carthagei  Sixth  Council  of,  i.  93. 
Casaubon,  iv.  497. 
Cassiaii,  i.  93. 
Castalio,  vii.  102. 
Castell,  Edmund,  author  of  the  "Lexicon  Hepta- 

glottim,"  ii.  431. 
Chronmtius,  i.  93. 
Chrysostom,  i.  9.3,  118  ;  iii.  258  ;  iv.  497  ;  v.  15  ;  vi. 

2sii,  334. 
Clement  (.f  Alexandria,  i.  105  ;  iii.  130,  258. 
Clement  of  R.. me,  i.  64,92. 
Clericus,  iv.  349. 
Convbeare  and  Ilowson,  iii.  5,  87,  124,  2-37   322 

377,  412,  454,  490;    iv.  163,  326,  349,  541,  545' 

v.  15,  252, 471,  513,  546,  661 ;  vi.  4, 104,  198,  334 

vii.  16,  324.  328. 
.Craik,  iii.  5,  87.  124,  171,  436,  454,  490;  iv.  326 

S40,  541 ;  V.  393,  471.  484,  513 ;  vi.  4. 
Cramer,  iv.  200,  349;  vi.  286. 
Cranmer,  v.  470. 
Crediier,  i.  93, 118. 
Crell,  J.,  i.  92. 
Cyprian,  i.  94. 
Cyiil  of  Alexandria,  i.  9-3. 
Cyril  of  Jerusalem,  i.  93. 

Pamascenus,  .Toliannes,  i.  105. 

Davidson,  Dr,  i.  64,  92,  95,  102,  106,  118, 119. 


De  Rossi,  i.  106. 

De  Wette,  i,  93;   iii.  5,  87,179, 197,  322,  412,  436, 

490;  iv.  16,  326,  497,  541;    v.  439,513;    vu.  328, 

369. 
Didymus,  i.  93. 
Dindorf,  i.  93. 
Diodati,  iii.  124. 
Diony.sius,  i.  93. 
Doddridge,  v.  68  ;  vi.  334. 
Doederlein,  vi.  2S6. 

Ebrard,  iii.  4,  6,  87, 123, 124,   30,150,170,171,197, 

258,  322,  378,  411,  412,  454,  490,  531;  iv.  16, 163, 
139.  200,  255,  304,  326, 349,  497  ;  v.  15,  221,  295, 
343,  375,  393,  439,  470,  484,  51.3,  646:    vi.  4,  198, 

259,  286,  334,  335,  394,447  ;  vu.  21,  102, 125,  324, 
328,  425. 

Ephraim  Syras,  i.  93. 

Epiphanius,  i.  93. 

Erasmus,  i.  92 ;  i v.  16, 200 ;  v.  470 ;  vi.  334 ;  vii.  102. 

Erasmus  Schniid.,  iii.  259. 

Ernesti,  iv.  16,  200;  v.  470;  vi.  286;  vu.  102. 

Essenius,  ii.  373. 

Eucberius,  i.  93. 

Eusebius,  i.  64,  105. 

Eusebius  of  Csesarea,  i.  93. 

Euthaliu8,i.  105 

Fcilmoser.  i.  93. 
Forster,  i.  92. 

Gelasius,  i.  93. 

Gerhard,  iv.  200,  497;  v.  471. 

Gesenius,  i.  298  ;  iii.  179. 

Gregory  of  Nazianzum,  i.  93. 

Gregory  of  Nyssa,  i,  93. 

Gregory  Thaumaturgus,  i.  93. 

Griesbach,  i.  117;  iii.  196,322;  iv.  163,304,475;  v. 

159,  438,  443 ;  vi.  133, 182, 657  ;  vii.  6,  21, 84, 323, 

328,  484. 
Grotius,  i.  92,  536 ;  iii.  170 ;  iv.  16, 163,  304, 497 ;  vi. 

259,286,334;  vu.  102. 

Ilahn,  iii.  86,322. 

Hallet,  i.  92. 

Halliwell's  Dictionary,  ii.  401. 

Heinrichs,  iv.  16;  vi.  286. 

Ileinsius,  iv.  349. 

Henderson,  Dr,  vi.  334. 

Hengstenberg,  vi.  120,  447. 

Herodotus,  iv.  622. 

Ileumann,  i.  93. 

Hierax,  i.  93. 

Hilary,  i.  93. 

Hippo,  Council  of,  i.  93. 

Hug,  i.  106;  vii.  484. 

Ilyppolytua,  i.  94. 

Innocent  of  Rome,  i.  93. 
IreniBus,  i.  94. 
Itala,  iv.  497. 

Jacob  of  Nisibis,  i.  93. 
Jaspis,  vi.  286. 
Jerome,  i.  93, 106, 118. 


INDICES. 


523 


Josephus,  i.  289  ;  vi.  198. 
Juniua,  vii.  203. 
Juatin  Martyr,  i.  64,  93. 
Justin,  Roman  epitomator,  ii.  244. 

Kennicott,  vi.  447. 

Kimchi,  vi.  120. 

Kitto,  Dr,  i.  289. 

Klee,  iv.  16. 

Knapp,  i.  117  ;  iii.  170, 196, 322  •  iv.  416 ;  vii.  6, 324, 

KoeUier,  i.  93. 
Koppe,  vi.  286. 
Krebs,  iv.  497. 

Kuinoel,  iv.  16, 497 ;  vi.  198, 286, 334, 447  ;  vii.  102, 
328. 

Lachmann,  1. 117;  iii.  86, 178,322,  531 :  iv.  15,  .304, 
475;  V.15, 159,393, 4.38, 443;  vi. 1.33,182, 244. 259, 
481,  494,  557,  581 ;  vii.  21,  84,  323  328,  484. 

Laodicea,  Council  of,  i.  93. 

Lardiier,  i.  102;  vii.  483,  484. 

Le  Clerc,  i.  93 ;  iv.  349. 

Limborch,  iii.  170 ;  iv.  497 ;  v.  438 ;  vi.  286 ;  vii.  102. 

Lowth,  iii.  170. 

Luther,  i.  65,  93;  iii.  170;  iv.  163,  200,  497 ;  v.  15, 
471 ;  vi.  334;  vii.  102. 

Macknigbt.  iii.  412 ;  iv.  349 ;  vi.  334,  335. 

M'Lean,  iv.  349. 

Marcion,  i.  94. 

Mirhaelis,  iii.  170 ;  v.  470 ;  vi.  198,  334,  447. 

Mill,  i.  102. 

Morus,  iv.  497 ;  vJ.2S6. 

MUller,  L.,  i.  93. 

Mynster,  i.  93. 

Nice,  Council  of,  i.  93. 

(Ecumenins,  i.  105;  iv.  163;  v.  438. 

Olshausen,  i.  65,93.  94;  iii.  322;  iv.  200,  349,  497 ; 

V.  471;  vi.  198,  447;  vii.  102. 
Origen,i.  92,  93,95. 
Outrein,  vi.  286. 

Pantaenus,  i.  93. 

Parker,  Thomas,  a  Puritan  divine,  i.  306. 

Paulinus,  i.  93. 

Paulus,  iv.  497. 

Peile,  V.  513. 

Peschito,  or  old  Svriac  version,  i.  65 ;  iii.  196 ;  iv. 

497  ;  vi.  259,  286. 
Peter,  1.  93. 
Philo,  i.  93. 
Philoxen.,vi.  286 
Phot.,  iv.  497. 
Pierce,  vi.  334,  447. 
Pococke,  vi.  120. 
Primasius,i.  105. 
Prosper,  i.93. 
Pye  Smith,  lu.  87, 179, 197 ;  vi.  447. 

Rambach,  vii.  328. 
Reuss,  i.  93. 
Robinson,  vi.  334. 
Rosenmuller,  vi.  286, 334, 447. 
Roth,  i.93, 118. 
Rufinus,i.93. 

Salvian,i.  93. 
Schleuauer,  vi.286,334. 


Schlichting,  iv.  16;  v.  470;  vii.  102. 

Schmidt,  i.  92. 

Scholefield.  iii.  322.  414:  iv.  326,  349;   v.  252,  470, 

484;  vi.  3.34,  335. 
Scholz,  i.  117;  iii.322;  iv.475;  v.  159.  546;  vi.  133, 

182,  244.  481,  657  ;  vii.  21,  84,  323,  484. 
Schntt,  i.  93. 
Schottgen,  iv.  200. 
Schuiz,  iv.  200;  vi.  286. 
Seb.  Schmid.,  iv.  349. 
Semler,  i.  93;  v.  470. 
Septuagint,  vi.  120,  198,  447  ;  vii.  125. 
Serapion,  i.  93. 
Sixtus  Senensis,  j.  92. 
Spener,  iv.  349. 
Stephens,  Henry,  vii.  6. 
Storr,  iii.  170,  171,  490;   iv.  497;  v.  15;   vi.  286, 

447. 
Stuart,  Moses,  i.  64,  92, 117, 118, 119 ;    iii.  4,  5,  86, 

87, 124,  150,  170,  171,  179.  196,  197, 258,  322,  412, 

436,454,490;    iv.  163,  200,  .349 ;   v.  6S,  393,  484, 

513 ;   vi.  4,  104, 198,  286,  334,  447 ;   vii.  328,  483, 

484. 

Targum,  i.  196. 

Tertullian,  i.  92,  93. 

Theile,  V.  438;  vi.  244. 

Theodore  of  Mopsuestia,  i.  93. 

Theodoret,  i.  105,118;  iii.  258;  v.  471;  vi.  286;  vii. 
102. 

Tbeognostus,  i.  93. 

ThenphiUie,i.  93;  iv.  163. 

Theophylact,  i.  105, 118;  iii.  258;  iv.497:  vi.  286. 

Thnliick,  i.64,  65,  92,  93,106,117;  iii.  4,86,87,123, 
150,  170,  171,  412,  490;  iv.  326,  349,  497;  v.  438, 
471,  513,  561 ;  vi.  198, 244, 259,  286,334;  vii.  102, 
324,  328, 483. 

Tillemont,  i.  102. 

Tischendorf,  i.  117  ;  iii.  4, 86, 196, 258, 322, 436, 531 ; 
iv.  15, 163,  304,  416, 475  :  v.  159,  .393,  438, 443,483, 
546 ;  vi.  133, 182,  431,  481,  494,  557,  581;  vii.  21, 
84.  323,  471,  484. 

Titmann,  iii.  490. 

Titus  of  Bostra,  i.  93. 

Treflfry  on  the  Sonship,  iii.  130. 

Turner,  iii.  87,  124,  137,150, 170,171, 179. 322,  .377, 
412  ;  iv.  163,  349,  5-Jl  ;  v.  67,  393,  438,  457, 470, 
513 ;  vi.  4,  48, 198, 244,  334, 394 ;  vu.  328,  425. 

Twesten,  i.  92. 

Tyndale,  v.  470. 

Ullman,  i.  92. 

Talckenaer,  iii.  322. 

Triemont,  vi.  259. 

Tulgate,  iii.  197,  531;  iv.497;  vi.  286. 

Wahl,  iii.  490;  iv.  200;  vi.  334. 

W.-ikefleM,  vii.  203. 

Wetstein,  i.  102;  iv.  16,  497. 

"Whitby,  vi.  335. 

Wieseler,  i.  92. 

Winer,  vii.  6,484. 

AVinzer.vi.  286. 

Wolf,  iii.  259;  vi.  286,  334:  vii.  102,  328. 

Wright,  Dr,  iv.  313 ;  vi.  182. 

Young,  Patrick,  i.  92. 

Ziegler,  i.93. 

Zuingle,  v.  470 ;  vi.  259. 


524 


INDICES. 


II.— PASSAGES  IN  THE  EPISTLE  TO  THE  HEBKEWS  ILLUSTRATED. 


Chap.  ^  ol. 
i.  1,  2,  various  readings,  exposition, 

tniiislatioiis,              .         .        .  iu.  4, 5 
1.3,  various    readings,     exposition, 

translations,               .        .        .  iii-  86,  87 

i.  4,  exposition,  translations,   .        .  Iii.  123,  124 

i.  5,  exposition,          ....  iii.  130,  137 

i.  6,  expositiiiu,         .        .        .        .  ni.  150 

i.  7,  exposition,  translations,    .        .  iii.  170,  171 
i.  8,  9,  various  readings,  exposition, 

translations,  .  .  .  iii.  178,  179 
i.  10-12,  various  readings,  exposi- 
tion, translations,  .  .  .iii.  196,  197 
i.  14,  translation,  .  .  .  iii-  237 
ii.  1,  various  readings,  exposition,  .  iii.  258 
ii.  5-9,  various  readings,  transla- 
tions,            iii.  322 

ii.  10,  exposition,  translation,          .  iii.  377,  378 
ii.  11-13,  exposition,  translations,  .  iii.  411,  412 
ii.  14, 15,  readings,  exposition,  trans- 
lations,        iii-  436 

ii.  16,  translation,  ....  iii.  454 
iii.  1,  2,  exposition,  translations,  .  iii.  489,  490 
iii.  3-6,  readings,  exposition,  .  iii.  531 
iii.  7-11,  various  readings,  exposi- 
tion, translation,  ...  iv.  15, 16 
iii.  15-19,  various  readings,  exposi- 
tion, translations,  .  .  iv.  163 
iT.1,2,  various  readings,  translations,  iv.  199 
iv.  3,  exposition,  ....  iv.  255 
iv.  7,  various  i-eading,  exposition,  .  iv.  304 
iv.  9,  translations,  ...  iv.  326 
iv.  12,  13,  exposition,  ...  iv.  349 
iv.  15,  various  reading,  ...  iv.  416 
V.  4,  various  reading,  ...  iv.  475 
V.  7,  exposition,  ....  iv.  497 
V.  8,  translation,      ....  iv-  521 

V.  10,  translations iv.  540 

V.  11,  translation,              ...  iv.  545 

vi.  1, 2,  various  readings,  exposition,  v.  15 

vi.  3,  various  readings,     ...  v.  62 

vi.  4-6,  exposition,            ...  v.  67 

vi.  10,  various  readings,    .         .         .  v.  159 

vi.  13-16,  exposition,        ...  v.  221 

vi.  17-20,  translations,     ...  v.  252 

vii.  1-3,  exposition,           ...  v-  295 

vii.  4,  exposition,               .        .        .  v.  343 

vii.  8,  exposition,              ...  v.  375 


C'/irrp. 

vii.  11,  variotis  readings,  translation, 
vii- 14,  various  readings,  exposition, 
vii.  15-17,  various  readings, 
vii.  IS,  19,  exposition, 
vii.  19,  translation, 
vii.  20-22,  various  readings,  exposi- 
tion, translation, 
vii.  23-25,  translations, 
vii.  26,  various  reading,  exposition 
vii.  27,  28,  exposition, 
viii.  1,  translations, 
viii.  6,  exposition, 
viii.  8,  translation, 
viii-  9,  exposition, 
viii.  10-12,  various  readin 
ix.  1,  various  reading, 
ix.  3-5,  exposition, 
ix.  6,  7,  translation, 
ix.  9, 10,  various  reading, 
ix.  1-3,14,  various  reading,  exposition, 
ix.  16, 17,  exposition, 
i.x.  26,  exposition, 
X.  2,  3,  various  reading,     . 
X.  5-10,  exposition, 
X-  11-14,  various  reading, 
X.  15-18,  various  reading, 
x.  32-34,  various  readings 
X.  37-39,  various  reading, 
xi.  1,  e.xposition, 
xi.  3,  various  reading, 
xi.  4,  various  reading, 
■xi.  11,  various  readings, 
xi.  13,  various  reading, 
xi.  17-19,  exposition, 
xi.  21,  exposition, 
xi.  24-26,  various  reading, 
xi.  37,  various  reading, 
xii.  20, 21,  various  reading,  expositio: 
xii.  22-24, exposition, 
xii  28,29,  exposition, 
xiii.  5,  6,  exi>osition, 
xiii.  8,  expositinn, 
xiii.  20,  various  readings, 
xiii.  23,  exposition,     . 
xiii.  24,  e.xposition,     . 
Tlie  subscription. 


Vol. 
V.  393 
V.  438 
V.  443 
V.  457 
V.  470 

V.  483,  484 

V.  613 

V.  546 

V.  561 

vi.  4 

vi.  48 

vi.  104 

vi.  120 

vi.  133 

vi.  182 

vi.  198 

vi.  222 

vi.  244 

vi.  2S6 

vi.  334 

vi.  394 

vi.  431 

vi.  447 

vi.  481 

vi.  494 

vi.  557 

vi.  581 

vii.  6 

vii.  16 

vii.  21 

vii.  73 

vii.  84 

vii.  102 

vii.  125 

vii.  141 

vii.  203 

vii.  323 

vii.  328 

vii.  369 

vii.  408 

vii.  425 

vii-  471 

vii.  483 

vii.  484 

vii.  485 


THi.  END. 


DATE  DUE 


DEMCO  38-297 


i^my^mmfmi 


